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The Words of the Lord [Jacob Frank] 

ed., trans., ann. by Harris Lenowitz i 

The Collection of the Words of the Lord [Jacob Frank] 
from the Polish manuscripts 

edited, translated, and annotated 
with an introduction 


Harris Lenowitz 
Professor of Hebrew, University of Utah 

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The Words of the Lord [Jacob Frank] ed., trans., ann. by Harris Lenowitz ii 

Table of Contents 

Introduction iii-xiii 

The Collection of the Words of the Lord [Jacob Frank] 1-388 

The Chronicle (Kronika) 389-410 

Errata to the editions of J. Doktor 41 1-418 

Cover illustration from Y. Emden, Sefer Shimush (Amsterdam, 1758-1762) photocopy, 

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The Words of the Lord [Jacob Frank] ed., trans., ann. by Harris Lenowitz iii 

The Collection of the Words of the Lord [Jacob Frank] 

A brief historical introduction 

Frank 1 was born in 1726 in a village near Husiatyn and spent his first two years in 
Korolowka, moving then to Czernowitz with his family (according to the Kronika (see 
below). He died as "Baron" Jacob Joseph Frank, in Offenbach in 1791. 2 His father, Lev, 
was an itinerant peddler and perhaps a bookbinder or a preacher. 3 As a boy, Frank 

1 The major works on the life of Frank and the history of the movement are H. Skimborowicz, The Life, 
Death and Teachings of Jakob Jozef Frank (Polish; Warsaw, 1866), a journalistic account (from the 
Tygodnik Illustrowany in fact) of no particular virtue; H. Graetz, Frank and the Frankists: the History of a 
Sect (German; Breslau, 1868) is based on R. Y. Emden's polemic materials, particularly those in Torat Ha- 
kana'ut and Sefer Shimush); Z. L. Sulima (pseud. Walery Przyborowski), The History of Frank and the 
Frankists (Polish; Cracow, 1893), which though quite inaccurate served S. Dubnow as his principal source; 
A. Kraushar, Frank and the Polish Frankists (Polish, 2 vols.; Cracow, 1895; v. I only, Hebrew, (N. 
Sokolow); Warsaw, 1895) vv.I-II Jacob Frank: The End to the Sabbatian Heresy, ed. H. Levy (English, 
Lanham: 2001) is a poor translation with a crank introduction by the editor; M. Balaban, Towards a History 
of the Frankist Movement (Hebrew; Tel-Aviv, 1934); P. Arnsberg, From Podolia to Offenbach: the Jewish 
Holy Army of Jakob Frank (German; Offenbach, 1965); G. Scholem, "Frank, Jacob, and the Frankists," in 
Encyclopedia Judaica (1972); A. Mandel, The Militant Messiah (Atlantic Highlands, 1979), J. Doktor, 
Jacob Frank and His Doctrine against the Background of the Crisis of Traditional Polish Jewry of the 
Eighteenth Century, (Polish; Warsaw, 1991). This is not the place for a detailed assessment of this large 
literature, not to mention the many essays; it is of very mixed quality. An important contribution to the 
study of Frank has been made by Dr Pawel Maciejko in bis Oxford dissertation, The Development of the 
Religious Teachings ofYakov Frank (2003). 

2 Y. Liebes sod haemuna hashabtait (Jerusalem, 1995) 193, 194 explains that Frank's first name, Yakov, 
connects him to more than one Shabatian understanding of the name, i.e., that of the patriarch, particularly 
in relation to the change of the name of that figure to Yisrael. Liebes suggets (194) some gematriatic 
possibilities open to his followers to interpret Frank's last name as well. In the first case we are dealing 
with interpretations by followers (or antagonists) of a name given him by his parents; in the second, again 
with interpretations of his name, the difference being that Frank himself chose his last name. Viewing 
dictum 2029 in which Frank contemplates a new dispensation and a new name for himself one wonders 
whether it might not have been Yisrael (but see Liebes' arguments supporting the precisely Shabatian 
propriety of Yakov); or perhaps 'emet. (Liebes finds a continuity in the employment of this noun, or 
adjective, in connection with the Shabatian messiah.) It is worth noting that Frank cites the verse 'emet 
me'eretz titzmah (Ps 85.12) in dicta 199, 1103 and that one might see there the expression of the high 
evaluation he placed on lowliness, further stressed in connection with the patriarch's later name in dicta 
421 and 63, 86 (based on Shab 156a); and with a stunning inversion in 623 and 1285. 

3 Information drawn from the dicta will cite the dictum number in parentheses. Frank's family seems to 
have been comfortable and to have occupied a respectable position in their society, though he mentions 
being sent away with his mother Rachel from his father and seems to speak of his father living apart in, if 
not being from, Wierzanka (the Kronika mentions Berczany as Frank's place of birth) near Husiatyn (898). 
He mentions one grandmother in connection with astrology and magic (44) and another, or perhaps the 
same one, as charitable and beloved in her community (1034). He mentions a grandfather as Rabbi Jeka 
Tatar (2250). In the dicta his father seems to have held responsible positions, judging others, leading 
prayers, hosting important guests, etc. Frank often mentions his parents; his relations with his father appear 
in a late -life reflection of some interest (2226), given the number of stories he tells about him. The family 

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traveled with his father west across the Dniester, south through the Balkans into 
Turkey/Greece. While in the Turkish heartland, his father (1205, Salonika) and later he 
himself were in contact with members of some sects which looked on Shabtai Zvi as the 
messiah. 4 Frank became a trader himself and a caravaneer, conducting other traders. He 
mentions dealings in gray goods, leather, coins and jewels and there are many references 
to his work as guide/wagon-master. His term for his following, the Company, is one he 
uses in referring to caravans 5 before becoming the Holy Lord (Polish, Swiqta Pan, the 
equivalent of Barukhya Russo's title— his most important predecessor— Signor Sancto). 
While acquiring the customs, languages and habits of his suppliers and customers he 
seems to have become an applicant for "the leadership of the Shabbatean movement in 
Poland." 6 He crossed the Dniester into Poland in 1755 with the intention of gathering 
followers. When his following became the object of pursuit by the Polish government at 
the instigation of some parts of the south Polish Jewish community, he crossed back into 
Turkish territory, claiming to be a citizen of that Empire. Throughout his life Frank 
demonstrated an ambiguous identity, ready to be, speak, relate, perform, wear whatever 
was expedient. In this first instance of shape-changing he betrayed his own followers; but 
his behavior was supported by a theology that stressed the importance and rectitude of 
such an act 7 

lived in Walachia, principally in Czernowitz apparently. Most of Frank's life before 1760 was spent in 
Walachia and other parts of the Ottoman Empire. Biographical data from later periods appear in another 
Frankist document published by Hillel Levine, The Kronika, A Document of Jacob Frank and the Frankist 
Movement (Jerusalem, 1984). I am obliged to Professor Levine for having sent me a photocopy of the 
Lublin ms. 

4 The particular Shabbatean sects with which Frank was in contact are only occasionally mentioned. The 
thorny matter of Frankism's relationship with Shabbateanism lies somewhat outside this work. 
Bibliography and some notes from the work of Tishby, Scholem and Liebes will appear in connection with 
the history of the Frankist movement, below. 

5 From this same experience comes Frank's use of the motif of the road and progress along it, from place 
to place, to reach its goal. Terms for walking, treading, following; highways, by-ways and trails abound on 
which leaders and followers pass, cross, etc. As I mention below I have tried to translate every word in the 
Polish with the same word in English to make these thematic more clear. 

6 There was no unified Shabbatean movement in Poland (or anywhere else for that matter, after 1666). 
There were a number of Shabbatean missionaries and preachers as well as theologians. Some of these 
gained followings of varying sizes. (See works by Scholem, Tishby, Liebes and bibliography cited in 
them.) One must not overestimate the importance of Frank to his own sect. Important figures in his 
following were better educated Shabbateans than he; many disputed his leadership as well as his principles. 

7 The pretexts which served the recognized Jewish community in this moment and later were two. One was 
directed towards gaining the help of the Polish authorities. In this effort the recognized Jewish authorities 
sought to have the group found illegitimate as a "new religion. " Such were excluded from the governmental 
writ of religious legitimation. The other pretext, within Jewish circles, was based on a report of orgiastic 
conduct. The text of this report is found in Rabbi Yakov Emden's Sefer Shimush, one of the most important 
works in his anti-Shabbatean crusade. Emden's works, like the Ahavat David of D. Fleckeles set the trend 
to confuse Frankism and Hassidism. More than a little of the anti-Hassidic propaganda and feeling grew out 

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He returned eventually, after another arrest and flight and a conversion to Islam 
(often mentioned in the dicta, see particularly 1017 where he shows himself as having led 
other Jews to convert to the Turkish religion). By this time Frank had gained control over 
a substantial following, many of whom had been attached to Barukhya Russo ("the 
Second"), the leader of the Shabbatean group in Salonika (d. 1721). After further 
inquiries into the nature of the group's activities at a hearing in Satanow (reported in 
Emden, see n. 1) a writ of excommunication was promulgated against him and his group. 
Frank gained the support of the Catholic Church of south Poland and through it the 
support of the Crown to permit his conduct of his own sect. He had convinced the Church 
that his movement was going to accept baptism, was "Zoharic" and "anti-Talmudist" and 
only needed some time to prepare for baptism and permission to retain a few, trivial 
customs of Jewish tradition. The Church granted him this temporarily. Frank promised to 
conduct a public disputation against the recognized Jewish positions and authorities. Two 
disputations followed, in 1756-7 in Kaminiec-Podolsk and in 1759 in Lwow 8 . 

In the first of these debates nine propositions were disputed. The most important 
feature of the Frankist position was the ambiguity and misdirection of the statements and 
argument presented by the "contra-Talmudists," or "Zoharites." Still, item 3, that the 
Talmud was anti-Torah; item 6, that God has appeared in human form but sinless; item 8, 
that Jews were not going to be elevated above all other peoples with the coming of the 
messiah, and item 9, which states that God himself would appear and make atonement 
and cleanse the world of sin, are clearly outside Jewish positions. The first six Frankist 
theses in the second disputation are heretical; all would seem to proclaim the veracity of 
specifically Christian dogma. The seventh, that the Talmud teaches the use of Christian 
blood in rituals, while it is a uniquely Christian idea is not a Jewish heresy. The bishop 
decided in favor of the Frankists in 1757 and Talmud-burnings followed. The bishop's 
sudden death inflamed the non-Frankist Jewish community to greater heights of pursuit, 
from which Frank fled. He returned to Poland, this time having gained the support of the 
Crown, to the Frankist settlement at Iwanie. 

In seeking the second disputation, Frank was denied the requests he made on 
behalf of his following to retain Jewish customs and receive other distinctive treatment 
and was forced to proceed unconditionally away from Judaism towards baptism by the 
local Catholic authorities. He had meanwhile established a sectarian structure in imitation 

of this confusion of Shabbateanism with Frankism with Hassidism. But see I. Tishby's study of R. Koppel 
Lifschitz, Shabbateanism and Hassidism (Hebrew; Knesset 9, 1945, 238-268). 

8 M. Balaban examined these disputations closely, first in order to show that the Baal Shem Tov was not 
involved in them, and then to clarify the origins of some important Polish anti-Semitic, blood-libeling, 
literature as inauthentic. All his findings are presented in the collection of work mentioned in n. 1. 

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of the noble court of the period which would reappear during his stay in prison, again at 
Briinn and finally at Offenbach. Though he and many of his following converted to 
Catholicism (in Lwow in 1759 and again, under royal and noble auspices, in Warsaw that 
same year), the Church's suspicions had been aroused. After the Church extracted 
confessions from six followers, principal among them that Frank himself, and not Jesus, 
was the aforementioned incarnation of the messiah, Frank was arrested and jailed in 

He stayed in this royal fortress for thirteen years, re-establishing the conduct of 
his sect within its walls and learning of mariolatry from the shrine there, thus adding a 
new flavor to the image of the Maiden, the Shekina, the Matronita. Emissaries from his 
"Fortress of Strength" (so termed after the prison of Shabtai Zvi) were in touch with the 
Russian court and when the area was conquered by Russia he was set free (1773). His 
wife had died (1770) and his daughter, Ewa (Awatchka, Hawatchunja (nee Rachel), had 
become the incarnate matronita. He moved to Briinn where his cousin Shendl Dobrushka 
lived, and stayed on there as a wealthy and respected noble, conducting a court, including 
a military-and-manners academy where the children of the Company were educated for 
the coming times. He strove to achieve those times. He attempted to meddle in the affairs 
of Turkey, Russia and Austro-Hungary. He was granted an audience with Maria Theresa 
and Franz Josef. He claimed that Ewa was the daughter of Catherine of Russia. He left 
Briinn for Offenbach in 1786 but carried on in the same manner, appearing rarely in 
public, always in pomp, ceremony and exotic costume until his death and grand funeral in 
1791. In Brunn and Offenbach he spoke the dicta and they were produced in their final 
form, as the "Collection." 

Frank's theology developed over his lifetime. Although he was attached to 
Shabbatean circles and their antinomianism no doubt inspired his own exaggerated 
version, he soon began to develop his own mythology. He certainly seems to have 
known some traditional sources in spite of what some scholars have held; but it's quite 
possible he merely picked up stray bits and pieces from various mystic circles. His own 
mythology is based in double-ness: he has his match (the Great Brother), his Brothers and 
Sisters have their matches in the court of the Great Brother. This court is demiurgic but 
benign; its figures are matched to some extent by a collection of evil demiurges. There 
are two Maidens in this upper sphere; one kindly, one malevolent. All these are in touch 
with Frank and his court. Above all is the ineffable True God, who has never yet 
appeared in this world, the broken one created and conducted by a not-so-good God. This 
whole world is matched by that world, which has its own deficiencies, the two worlds 
waiting to be joined so that they might repair each other. There are signs of this doubling 

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even in our own world. Nothing here is just what it seems but hides its duplicate or 
triplicate. The repair of the failure of Jacob to reach his brother Esau and "wholeness" can 
be achieved if Frank ("Jacob" and "Joseph" too) has a strong and obedient following here 
which will lead to "help" from there. The discipline which is appropriate to such a 
mythology is submission to his orders at every turn. He stresses the rejection of all old 
traditions and patterns of behavior. 9 

The "Collection of the Words of the Lord": a description 

The "Collection of the Words of the Lord" is used here to refer to materials from a 
group of manuscripts which represent themselves as having been spoken by Frank. The 
manuscripts are catalogued as 6968, 6969/1, 6969/2 and 6969/3 in the library of the 
University of Krakow in their entirety and part (pp. 1-67) of Ms. 2118 in the Lublin 
Public Library. 

The "Collection" contains Frank's dicta and touches on episodes from the time of 
his birth (1726) through 1784 (the Bibl. Jag. collection) and through 1790 (in the Lublin 
ms.). The first pages of 6968 and 6969/1 title their contents as mentioned (Zbior Slow 
Panskich). The dicta are individually numbered. Ms. 6968 would seem to be a recension 
from the oldest stage of the manuscripts: its numbering is retained when new material is 
added in the other manuscripts through the device of additional alphabetic characters 
("bl06, b43"). It contains dicta 1-653. Manuscript 6969/1 contains dicta it numbers as 1- 

9 There have only been a handful of works which have attempted to explicate Frank's myths and symbols 
(in addition to sporadic paragraphs in the works mentioned in note 1 ; and in the fine essay which has just 
appeared by Professor Shmeruk, "The 'Book of the Words of the Lord' of Jacob Frank— its transmigrations 
from Yiddish to Polish," (Hebrew, Gal'ed 14 (1995). G. Scholem, "The holiness of sin," (Hebrew; Knesset 
2, 1937) 347-392; idem, "The Shabbatean movement in Poland," in I. Halpern, ed. Polish Jewry (Hebrew; 
Jerusalem, 1948; 36-76); idem, "A Frankist explication of the "hallel," in the I. Ber festschrift (Hebrew; 
Jerusalem, 1961); A. Sela, A Study in One Three-fold Tale of Jacob Frank (Hebrew; MA thesis, University 
of Utah, 1988); Y. Liebes, "The tikkun Mali of R. Nahman of Bratslav and his relationship with 
Shabbateanism," (Hebrew; Tziyon 45, 1980; 201-245); H. Lenowitz, "The three -fold tales of Jacob Frank," 
Proceedings of the Ninth World Congress of Jewish Studies, Division C, (Jerusalem, 1986)117-124; idem, 
"The Visions of the Lord by Jacob Frank," Proceedings of the Tenth World Congress of Jewish Studies, 
Division C, vol. 2, (Jerusalem, 1990)9-16; and cf. idem, "An Introduction to the "Collection of the Words 
of the Lord [Jacob Frank]," Proceedings of the Eighth World Congress of Jewish Studies; and "The tale of 
Zahak in the Collection of the words of the Lord [Jacob Frank]," in M. Marashi, ed., Persian Studies in 
North America (New York, 1993); see also H. Levine, n.3, above. A lot of Scholem's explications of 
Shabbatean symbols seem applicable, particularly those of the Barukhyan group. Chief among such works 
are his "Barukhya, head of the Shabbateans in Salonica," (Hebrew; Tziyon 6, 1940-41) 119-147, 181-202); 
"The sprouting of the horn of the son of David, a new source from the beginning of the Doenmeh sect in 
Salonika," (Hebrew; Tarbitz 32, 1963) 67-79; "A pamphlet from the beginning of the Doenmeh sect in 
Salonika," (Hebrew; Sfunot 9, 1965) 195-207. In his great work, Shabtai Zvi and the Shabbatean Movement 
during His Life, (Hebrew; Tel-Aviv, 1957) and in the Songs and Praises of the Shabbateans , (Hebrew; Tel- 
Aviv, 1948) which he did with M. Attias there is much that is applicable. 

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192 -actually 1-193; 6969/2, 447-892 (actually 894); 6969/3, 892 (continued) through 
1318 (broken off) (actually 895-1324); interleaved within it another ms. I have called 
6969/3b begins at dictum 1070 (which it numbers as 1065). Various hands are represented 
in all the mss.; the paginations are often errant; the dicta numberings are regular though 
there are some errors and corrections and there is a gap of five numbers between 6969/3 
and 6969/3b. The first page of the Lublin manuscript begins with the end of dictum 21 19 
and continues through dictum 2188. This is followed by a colophon stating that the 
"Words of the Lord" are ended (Koniec Stow Panskich w Offenbach mowionych). An 
unnumbered appendix follows (Dodatek Stow Panskich w Brunnie mowionych) through 
p.32. The consecutive numbering resumes on page 33 with 2189 and continues through 
2286 on page 66. An anecdote related by another person follows on the last page of the 
Lublin manuscript. Dicta 2189-2286 are entirely dream accounts and are followed by a 
colophon referring to them as the "Visions of the Lord" {Koniec Widzen Panskich). This 
last material has been referred to as the "Book of the Dreams of the Lord" by A. Kraushar 
but is treated here as an integral part of the "Collection" since its dicta are so numbered; 
on the same grounds the Dodatek and two memoirs at the end of the "Visions" are not 
included here; nor is the so-called Kronika, a critical edition of which is mentioned in n.3, 
which is numbered differently. In the Lublin ms. this last material is called Rozmaite 
Adnotacyie, Przypadki, Czynnoscie i Anekdoty Panskie (Various Notes, Events, Deeds 
and Anecdotes of the Lord). 

There are various errors in numeration among the manuscripts and within them, 
but Kraushar (vol. I, p. 8) and Balaban (p. 11) write of one original collection which 
contained dicta in consecutive numeration through 2191. In addition there seem to have 
been fragments of other complete collections. Ms. 6968 seems, on account of its use of 
transliterations of Hebrew citations in addition to translations into the Polish of all the 
manuscripts, to be the one complete collection referred to by both authors. This 
manuscript was said to be a small quarto, bound, from the library of Count Przedziecki. 
Kraushar mentions that another manuscript on which he based his quotations in the 
narrative and in the appendices was "better written and contained new material" and that 
it had been lent him by an "antiquarian, J.N." The small quarto volumes at the University 
library in Krakow were donated, according to a librarian's note, by Sofi Naimski in 1905. 
Since the highest numbered dictum in Kraushar is 2285, it is reasonable to assume that 
the Lublin volume represents the "new material." Thus, dicta 1-1324 and 2119-2286 of 
the original material spoken by Frank, edited by early follower(s), existing in several 
copies and maintained in the possession of various people, including followers, constitute 
a substantial part of the whole. The present work treats only this manuscript material. A 

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new numeration, consistent with a sequential order, is used for the dicta, with notes 
marking the differences in numbering. 

Material presented in Kraushar's narrative and in the appendices will not be 
presented here, nor can it be used to establish better readings. A careful check of his 
presentations show them to be quite different in language, style and contents from all the 
manuscripts. He appears to have acknowledged some of this. 10 From the first presentation 
of these dicta outside the manuscripts (in the Tygodnik illustrowany volume of 1866, 
assembled by Skimborowicz) until the present (excepting the Levine volume, which 
treats only the Kronika material — the latter part of the Lublin manuscript) the dicta have 
been roughly handled. Kraushar's presentations and works which look upon them as good 
texts have played an important part in this unfortunate history. The mistreatment of the 
dicta in translations and other presentations, published and in manuscript, and in 
interpretations has contributed not a little to distorting the understanding of this literature 
and of its author and of his following. I have sought to establish good readings and 
translations in this work and in the few articles which have preceded it. 

The title pages of 6968 and 6969/1 state that the dicta contained in them were 
spoken in Briinn. The colophon in the Lublin manuscript following dictum 2188 states 
that the "Words of the Lord [text] end[s]" and "was spoken in Offenbach." The Frankist 
court was in Briinn from 1773-1786 and then in Offenbach until Frank's death in 1791. 
Since no date following 1786 occurs in the dicta themselves, the term "mowionnych" 
("spoken") probably refers to dictation for the purpose of making copies, both in Briinn 
and in Offenbach, rather than to the original utterance of the dicta. This is consistent with 
phonetic differences among the manuscripts which relate to minimally different varieties 
of Polish among the reader(s) and writers. Other differences indicate that later copies 
were made from previous manuscripts (homoioteleuton, mis-copied numbers). Another 
sort of difference, quite rare, returns one to the puzzle of the first utterances of the dicta 
by Frank and the process of their written transmission 11 . This is the occurrence of 
different morphemes, syntaxes and lexica among the manuscripts. 

The dicta were spoken first to members of the innermost group of Frank's 
following, the Brothers. Dictum 560, among others, shows that the Sisters were not 

10 Vol. I, 12-13. 

11 Shmeruk's case for an original utterance in Yiddish, a translation into Hebrew and then another into 
Polish is largely based on an assumed analogy with other Jewish sectarian compositions. I hope to respond 
at some length in the very near future. For the present it is worth noting, against Yiddish, that the passages 
in a German dialect in the dicta do not contain slavisms (Balaban himself used the term "the German- 
Hebrew jargon," II, p. 75); and that the influence of Hebrew, particularly in the lexicon, vastly 
predominates over any other language. 

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always present, "If three or four of you at least remain and three or four of the women, 
then I will be able to do a certain thing." The majority of the following, the Company, 
never appears to have been present. 

Dictum 800, for example, speaks of sending those present to unite with their 
doubles in another world: "You would also have done great things on behalf of the whole 
Company with your wealth... The Company would praise you for your good deeds." 
Many marks of on-the-spot editing are present throughout the dicta. There are references 
to Frank in the third-person (in addition to those in which Frank speaks in the first person 
of himself). There are notes such as "Here the Lord interpreted the dream himself...," and 
records of performance, such as "Here the Lord raised his holy finger." 

The original utterances may have been made in some language other than Polish. 
But by the Briinn period, when the first copies were made, the language of the dicta is 
Polish. If Frank's Jewish following and Frank himself found Polish unintelligible in his 
first speakings, they had all learned it and accepted it as their main language by 1773. So 
the various unsubstantiated proposals that the original utterances could not have been 
made in the language of the texts we have because the audience and the speaker could not 
have spoken Polish are only tenable for the period from the first speaking of the first 
dictum (at the time of Frank's appearance in Poland in 1755) until the first transcriptions 
in the Briinn period. It is not less reasonable that they all knew Polish all along to more 
than a limited degree. Balaban saw the "Collection" as translated from Yiddish (p. 11). 
Scholem saw Hebrew as the language in which the dicta were first written, "since [they 
were] quoted in this language by the Frankists of Prague." (1972, p. 69). Balaban states 
"Frank did not know Polish." Graetz, relying on Skimborowicz and Emden writes, 
"Although Frank understood German, Italian, Turkish and Walachian well (having 
completely forgotten the Polish he knew during his stay in Turkey) he only spoke the so- 
called Frankish jargon, that is, a mixed language of the Portuguese Jews in Turkey. 
Therefore he kept a translator beside him." (p. 22). Yet both Graetz (p. 8) and Balaban (p. 
11) note Frank's use of the "Jewish-Polish pronunciation of Hebrew words." Emden 
points in the right direction towards the resolution. "A certain honest man who knew him 
and his character told me, Frank was a brainless boy, a complete 'am ha-aretz, a 
despicable great ignoramus and very ugly. He does not resemble a man but a demon, and 
has no mastery at all of language or speech but stammers in whistles and cries like those 
of roosters, completely unintelligible to anyone not well-accustomed to it.'" (Sefer 
Shimush p. 82b); i.e., Frank's language was intelligible to those who were well- 
accustomed to it. 

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There is no prima facie reason to exclude Polish as a candidate for the original 
language of utterance. Frank himself maintained that "at every place to which we come 
we must cast off the old customs, clothes and languages and keep solely to the speech of 
each people and its language. "(1563, in Kraushar I, p. 27). He was proud of his daughter's 
ability in languages. The idea that Polish was not a language spoken by Jews in this time 
and place is contradicted by information from the time of the public disputations which is 
presented by Ber Birkenthal 12 (Brawer, p. 16 n.l; 236, 150). Graetz' assumption that 
Frank forgot Polish doesn't stand up. He himself asserts that Frank had fair control of a 
number of languages. If he had forgotten it, his thirteen years in prison in Czestochowa 
would have provided him opportunity and reason to re-learn it. The problems involved 
with language at the public disputations ultimately caused all the parties to give up the 
effort. All parties had translators— Frank's was Moliwda according to Ber (Brawer, p. 
442, 19 n. 10, 446n 2, 449n.l) — and none of them would accept translations. The fact 
that several other potential Polish-ists — Jan Bialowski, M. Czynski, F. Zaleski or a 
Kollegium of three 13 — appear from within the Company moreover indicates a frequency 
in the use of Polish in Frank's circle. 

The language of the "Collection" is a sort of caique. The Polish is forced to the 
expression of "Jewish" usages, though it insistently uses Polish, non- Jewish (i.e., 
Catholic) terms for Jewish sacra. It is thus almost impossible to assert that one particular 
Jewish language is the original; as impossible as it would be to assert that the language of 
the texts is standard Polish of the period. The face the "Collection" presents is that of a 
mixed-language, an idiolect shared among the Frankist following, composed from the 
Jewish language use of the whole region, all its traditions and pronunciations, bits and 
pieces from everywhere. There are puns that only work in Polish and other untranslatable 
passages from Ladino, Yiddish, Polish and Hebrew. (The only material which is regularly 
presented in one language and translated into Polish is the Hebrew citations in 6968.) 
There is clear evidence of an effort to present Jewish usages in Polish, from the names of 
holidays and other Jewish culture terms in the lexicon to syntactic structures which have 
been innovated in Polish such as the absolute infinitives of biblical Hebrew. It would 
hardly stretch a point to call the language southern Judeo-Polish. 

Seeking to repair the damages of over 150 years of mishandling of these texts, the 
present volume, though it may seem rough in its translations, is faithful to the texts as we 
have them. The Polish is often clumsy (an important point in establishing the unreliability 

12 A.Y. Brawer, "A new Hebrew source for the history of Frank and his following," (Hebrew, Hashiloah, 
33) pp. 146-157, 439-449; (38) 16-21, 231-238, 349-457. 

13 Shmeruk, pp. 25-27, relying on Kraushar and on Porges. 

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of the Kraushar presentations) and so the English will seem as well. Even in the matter of 
punctuation the English slavishly follows the manuscripts. As regards suggestions for 
changes in the Polish itself I have been extremely cautious, and have only made one or 
two in those cases where there is no variant reading (6968 is paralleled by 6969/1 and /2 
in dicta 1-193 and 447-894); where there has been an important variant reading it is 
found in the notes. By adhering to these principles I hope that the English, only a little 
less than the Polish, will serve to illuminate the peculiarity of the language of the 
"Collection," whether to establish a process of dictation, translation(s) and editing or to 
show the characteristics of this mishsprache. I have, for the same reason, attempted to 
translate every occurrence of the same word in Polish, etc. By the same word in English. 
As far as foreign, i.e., non-Polish words in the manuscripts I have generally left them in 
the language in which they occur, sometimes noting their meanings in English; 
sometimes I have translated them into English and set them in italics; I have left a few 
words un-italicized after noting them as non-Polish at their first occurrence (e.g., kahal, 
szkol). I have not noted spelling or copyist errors or minor fluctuations in syntax, nor do 
I believe that a scientific edition of the Polish would be helpful unless other, full, 
witnesses appear, if then. 

There is a multitude of traditional Jewish texts referred to in these "Words," from 
the daily prayer book to the Bible, midrash, Talmud, kabbalah. With the exception of the 
Bible though, none are specifically referred to by chapter and verse, etc. and the notes 
herein are only intended to clarify puns and the like as well as variants of any importance. 
Presumably the materials were gathered by Frank from oral rather than written sources, 
and use is made of the literature and folklore of the various places where Frank stayed for 
a while, also gained through teahouse contacts, inns and so forth. The kabbalah, from the 
Zohar through Luria and the Shabbateans, predominates in its contribution to the 
theology, though Frank innovates both basic ideas and interpretations which fit this 
tradition to his own use. The "Collection" itself is most like the original collection of 
material made by Rabbi Nathan of Nemirov from the daily life of Rabbi Nachman of 
Bratslav, from which emerged the Hayei moharan and Shivhei haran volumes as well as 
the Likutei Moharan themselves; there are other affinities of personal vision, themes and 
expressions between the Frank yalkut (which is a proper translation for the Polish Zbior, 
after all) and that of R. Nahman. 14 . The "Collection" contains moral sihot and drushim, 
parables, dreams and their interpretations, autohagiographa and the first multi-leveled 
allegories or stories of the sort made famous by Rabbi Nachman. Of traditional literature, 

* Y. Dan, The Hasidic Tale (Hebrew), (Jerusalem, 1975), p. 62. 

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the Bible, the kabbalah, particularly the Zohar, and the prayers predominates, though it is 
all submerged in what Frank creates as new ideas and interpretations as well as entirely 
fresh creations within the circumstances of his following and his call. 

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From Bibl. Jag. 6969/1, 6969/2; 6968 

1. 1 had a vision in Salonika, as though the following words were said to somebody, Go 
lead Jacob the wise 15 into the rooms and when you and he come to the first room, I 
admonish you that all the doors and gates be opened to him. When I entered the first 
room, a rose was given to me as a sign by which I could go on to the next and so on 
consequenter 16 from one room to the next. And so I flew in the air accompanied by two 
maidens [the like of] whose beauty the world has never seen. 17 In these rooms I saw for 
the most part women and young ladies. In some, however, there were assembled only 
groups of students and teachers, and wherever just the first word was spoken to me, I 
immediately grasped the whole matter from it and the full meaning. There was an 
innumerable number of these rooms and in the last one of them I saw the First 18 who also 
sat as a teacher with his students, dressed in frenk 19 clothing. This one immediately asked 
me, Are you Jacob the wise? I have heard that you are strong and brave-hearted. To this 
point have I come, but I have not the strength of proceeding from here further; if you 
want [to], strengthen yourself and may God help you, for very many ancestors took that 
burden upon themselves, went on this road, but fell. With that, he showed me through the 
window of this chamber an abyss which was like a black sea, 20 hidden in extraordinary 
darkness, 21 and on the other side of this abyss I saw a mountain whose height seemed to 
touch the clouds. At that I shouted, Be what may, I will go with God's help, and so I 
began to fly on a slant through the air into the depth until I reached its very bottom, 
where, having felt the ground, I stopped. Walking in the dark, I came upon the edge of 
the mountain and seeing that because of the steep smoothness of the mountain I had 
difficulty getting up on it, I was forced to clamber up with my hands and nails and using 
all my strength until I reached the top. As soon as I stopped there, an extraordinary scent 
reached me; and there were many True-Believers 22 there. Seized by great joy, I did not 
[yet] want to go up onto the mountain with my whole body, saying to myself, I will rest 

15 Dictum 749 shows that the term hakham underlies the Polish mqdry, though the Polish here leaves 
unclear whether the Hebrew or Yiddish word for "wise" is being used as a title in this case, that used by 
congregational rabbis in Sephardic/Ottoman culture; or whether it is a simple attributive; cp. 1033. Cf. C. 
Awedyk, Opisanie...,(Lw6w, 1760) 5 in Z.L. Sulima, (pseud. Walery Przyborowski) Historya Franka i 
Frankistow (Krakow, 1893) 34 who reports that the word was applied to Frank as one who was "the most 
learned, the wisest." It is interesting to note that R. Y. Emden's father, Zvi Ashkenazi, continued using bis 
Ottoman title {Hakham) after coming to Europe. 
16 Non-Polish words in the mss. are italicized in the translation. 

17 Their "extraordinary beauty" marks these women (and others) as creatures of the sefirot. 

18 Shabtai Zvi 

19 Frank uses the problem term frenh frank here to mean "Turkish (clothing)." 

20 Ms. 6969/1— hereafter 69/1— lacks morza (sea). 

21 The "abyss of extraordinary darkness" probably refers to the Shabatian doctrine of the lower half of the 
space (tehiru) all but emptied of the benign divine light in the tzimtzum (God s withdrawal from the cosmos 
in the Lurianic myth). The Messiah enters this dark and demonic space— the lower half left unreconstructed 
when the benign divine light re-entered the cosmos— to perfect it and permit the introduction of the divine 
light into it. See Attias, Scholem shirot vetishbehot . . . 1 16 (#106), 136 (#133) and the notes there; and 
Scholem, Sabbatai Sevi, 44 ff. 

22 Shabatians, probably members of the sect— the Doenmeh— led by the family of Esther (or Yocheved, 
Shabtai Zvi' s last wife) — Yosef Filosof and his son Yakov Querido— and Shlomo Florentin, and/ or 
members of another group centered in Salonika and led by Baruchia Russo. 

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awhile here, for sweat poured from my head like a river in flood on account of the 
tortures which I had borne to climb this mountain; but when I am well rested then I will 
come up on the mountain towards all the good which is found there. And that is what I 
did, I let my feet hang and sat with my body and hands at rest on the mountain. Then I 
went up on the mountain. 23 

2. Being sick once in Dziurdziow. 24 1 had a dream like this, I saw an extraordinarily 
beautiful woman, who had a well of the water of life and another well of clear water and 
this [woman] said to me, Put your legs in the water and you will become healthy right 
away. I did so and became well. At the place where this woman was found, there was a 
broad beautiful field, in which she, taking me by the hand, said, Come, I will show you 
my daughter who is still a maiden, and I went with her into the depth of that field which 
gave off an extraordinary scent, from [many] different flowers. The Maiden, whose 
beauty nothing in this world could describe, came to meet us there, and she was dressed 
in a Polish rubran 25 and her uncovered breasts were visible. Having noticed this I 
suddenly saw from one end of the world to the other. Her mother informed me that if I 
was desirous to take her for a wife, she would permit it, but I answered that I had a wife 
and children. 

NB. He asked a few times about the interpretation of this dream while yet in Iwanie 


3. Rabbi Mardocheusz 27 , being a teacher of Jewish children in Prague, had the same 
dream thrice night after night. In it he was told, Go away from here and reveal the secret 
religion to Jacob. He saw the same thing once, twice and three times but paid no attention 
to it. Then one day, an ordinary man came to him and said to him, Run away from here 
because here they want to beat you up for adultery and accuse you of various other 
things; at that he became extraordinarily frightened and ran away, and, since he had a 
nephew by the name of Jacob, he thought that he should tell him the mysteries of the 
secret religion. He did so when he came to Lwow. Then it happened that he, having left 
everything behind, came to my wedding in Nicopolis 28 and, having found me there under 
the canopy according to their customs, he not knowing me at all, it came to him to reveal 
absolutely everything to me. Hearing all this I asked, And where is the messiah? He 
answered, In Salonika. If this is so, I said, then I'll go to him right away. I want to serve 
him with all my heart. If there is need to chop wood, I will; if they order me to carry 
water, I'll do it gladly; if they need somebody for war, I will stand in the front line; 
having heard this, he became very frightened. 29 

23 Cp. dicta 33, 447. (Hereafter, in the notes numbers without further attributes refer to the dicta.) 

24 Modern Giurgiu in southern Romania on the Danube River south of Bucharest, 43.53N25.58E 

25 A tight-fitting, twisted blouse of heavy, usually red, silk 

26 NB (nota bene) indicates editorial insertions in the mss. as do the marks /:...:/ which surround variant 
readings and additions. For Iwanie, (modern Ivano Zolot in Ukraine, near Chernovtsy) see the Introduction. 

27 Spellings of personal and most uncommon place names follow the manuscripts. 

28 The city on the Danube (on the north border of Bulgaria today) (43.41N24.55E). 

29 The story of Rabbi Mordecai (Mardocheusz) begins here. We meet him again in 26, 27, 40, 48, 49, 527, 
707, 854 (where the wedding tale/revelation— a Shabatian ritual, see dictum 4— is repeated), 946 and 
1013. He and Rabbi Issachar (Tssohar) were Frank's principal teachers. They introduced Frank to the 
teachings and practice of Shabatianism as developed by the circles in Salonika that followed Baruchia and. 

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4. Rabbi Leib, when I, in my youth, asked him to reveal to me the secret faith, told me, 
My son, you won't get to know it till the time when you will be worthy to take a wife, at 
that time, during your wedding itself, the whole secret will be revealed to you. 30 

5. God, from the very beginning has always been in this world, [but] his particular place 
is not known, therefore all the ancients worked very hard to know God and be able to find 
him, but they were not up to it and fell. Till the present time it was always said that 
through good deeds one can sustain or weaken his [i.e., God's] strength, but now I tell 
you that God will reveal himself in this world and no one will be able to stop it by his 
deeds. If anyone does evil, then he will hurt himself, but for God himself there are no 

6. While yet in Iwanie, a certain lame Rafal 31 asked the Lord, If someone in particular of 
the Company should be guilty [of something], will you punish all of them for it? The 
Lord answered, If someone should drill a hole in a ship, will not all be endangered? Just 
so all of you sit in one ship. 32 

7. In Czestochowa 33 1 saw a dream like this, I was in a Jewish synagogue where there 
were 3 arks which looked like altars; I stopped there before an altar and prayed; after the 
completed prayer I went, according to custom, to my place and threw off from myself 
that Jewish shawl, after having done that I noticed approaching me 12 Jews who had a 
certain radiance on their faces and were full of wisdom, and I greeted them saying, Peace 
be with you; to which they replied, Peace be with you. We, they said to me, are [come] 
from God himself so that you would accept us as your brothers; I replied to them, That 
cannot be because I have chosen my brothers in Iwanie; 34 nevertheless, they said, God 
himself sent us here to you; Heaven and Earth change, but I will not [ex]change them, I 
replied, because I have assembled them a long time ago. Then on the other side I saw 12 
women who were adorned with beauty and purity and they also said, But God himself 
sent us here also so you would take us for your sisters; yet I likewise gave them the same 
reply as I gave to the men. Afterwards I blessed them and with that 35 1 woke up. 

For the most part they serve him as foils in the dicta, typifying what Frank asserts were the errors of that 
persuasion, though he represents himself as holding them in some esteem. 

30 Rabbi Leib is a character out of Frank's childhood and youth (in Walachia and Moldavia for the most 
part) and appears in 152, 292, 295, 383 and 554. He too is represented as a figure of whom Frank is fond 
and, like Mordecai and Issachar, has his good qualities in the dicta. Among them is his secret (i.e., 
Shabatian) knowledge and his swimming ability. In 383 Leib is shown as a folk doctor, attempting to dispel 
a demon. 

31 Doktor identifies him with Notko b. Meir, aka Rafal Korolewski, a signatory to the Shabatian Manifesto 
of 1757. 

32 Cf Leviticus R. 4.6 

33 The royal city, the fortress where Frank was held prisoner, and the shrine of the Black Virgin. See the 

34 See entry 43 of the Chronicle where the date of Frank's selection of his Brothers is given as June 6, 1758. 

35 Ms. 6968 (hereafter 68) lacks z tym (with that). 

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8. To the question asked in Rohatyn, 36 Why did the Lord return to Salonika for the second 
time? the Lord gave this reply, When a householder moves from one house to another, 
even though he has gathered up all his vessels, implements and moveable goods, he 
nevertheless still returns a second time to his already empty house, lights a candle, looks 
and looks from corner to corner [to see] whether he hasn't forgotten something; so do I. 

9. In Nicopolis, the Lord told Osman 37 about Her Highness [Ewa] who was then only a 
year and a half old, Do you see my daughter? Know that she is a queen, and do not take it 
that I call her a queen because of her beauty; no, she is in fact and undoubtedly in her 
essence a queen. 

10. Once in Nicopolis the Lord came very worriedly into the room with heavy steps. 
Osman, who was then present, asked him, Wise Jacob! Why are you so distressed? The 
one who has the power to send plague into the world 38 /,answered the Lord,/ came to me 
and I was obliged to determine the limit to which he could spread his plague; this has 
greatly worried me. 

11. When I was in Salonika for the first time, I was awakened abruptly one midnight and 
told, Jacob, Go outside the city to the seaport and perform there a certain act. How can 
that be, I said, when the gate of the city is locked and [it takes] the strength of 30 Turks to 
open it? Don't worry about it, [just] go. And soon the keys were brought to me and the 
heavy gate opened as easily as if it were a simple door. I went to the sea and performed 
the deed of union etc etc 39 and came back having closed the gate behind me; the keys 
were taken from me and carried to their place. 

12. Her Highness OBM 40 related to Matuszewski 41 OBM that when she was in 
Dziurdziow, two kadynie 42 came to her for a visit and, according to their custom, they 
brought with them two slave girls, beautifully dressed. Those two ladies kept their eyes 
turned into one corner the whole time. After they left, they made it known to their 
husbands that in one corner of the room they saw four slave girls dressed in riches such 
as cannot even be described. Afterwards the Lord, being at the house of the elder of the 
city, a man called Nazer, was asked by him, Please, tell us, why do you hide your riches? 

36 Rohatyn in (Podolia) Poland (now Rogatin, in the western Ukraine, SE of Lwow, (49.23N24.36E) was 
the home of an important Shabatian family, the Shors. Elisha Shor was a highly respected man in the 
community of Rohatyn, having once served as the head of the Jewish court. The family name was changed 
to Wolowski, a Polish equivalent to the Hebrew shor, "ox," upon conversion. Two of his sons are 
mentioned in 45, 51 and frequently thereafter. 

37 Osman, as his name indicates, is one of those in Frank's following who adopted the Shabatian custom of 
conversion to Islam (see 176) and is associated with Turkish lands. He seems to be rather a servant of 
Frank's than a teacher. According to Doktor, his name was Izrael Osman, the father of Anton Czerniewski, 
Frank' s secretary in Offenbach. 

38 See the Introduction on Frank's mythology. 

39 This "deed of union" and the circumlocution "etc etc" indicate a magic act by which Frank is united with, 
or unites, some aspect of the divine, either sexually (zivug) or possibly not (yihud). 

40 translating the Polish S. P. ; Frank' s wife Hannah died in Czestochowa February 25, 1770. 

41 Mateusz Matuszewski, aka Chaim, according to Doktor. He joined Frank when the latter entered Poland 
in 1755. 

42 Noble Turkish ladies, perhaps wives of kadis 

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It would indeed have been an honor for us if you had allowed your lady to go to the baths 
in public with her rich slave girls. 

13. A similar thing happened in Briinn. 43 Her Highness [Ewa], being with the Lord at the 
Emperor's 44 in the encampment, had none of her jewels, neither on her ears nor on her 
head. Nevertheless a certain lady told them that all the officers said that never in their 
lives had they seen so many jewels as those in which she was then attired. 

14. When still in Iwanie the Lord was saying, I shall beg the Holy Lord not to let me be 
pockmarked and you, if you will be good and entire, then we shall all sit together at a 
round table and you will all be completely similar to me in every way 45 so that it will be 
impossible to differentiate you even by a single hair, and whenever one of you goes out 
then [people] will always say that this one is the Holy Lord himself. 46 

15. When I was in Salonika the second time I received an order to perform contrary 
deeds, and so when I met a Turk on a Greek street I drew [my] yatygan 47 and forced him 
to speak the names of the First and the Second 48 and to make the sign of the cross, and 
then I did not let him go until willy-nilly he did it; similarly having met a Greek in a 
Turkish street I forced him to say the words, Mahomet surullah, i.e. 49 Mahomet is the true 
prophet, and also the names of the first Two and ordered him to lift one finger upward 
according to the Mahometan custom. And again when I met a Jew he had to make the 
sign of the cross for me and also pronounce those two names when this happened in a 
Greek street, while when I met him in a Turkish street then he had to raise one finger 
upwards and name those two names. And I was performing these deeds daily. 

16. One time on the Sabbath, having come upon a certain highly learned Jew in the street 
in Salonika, I asked him a hard question which he was completely unable to resolve; after 
much conversation I resolved it for him myself, with which he was extraordinarily 
pleased. I said to him, Now you ask me a question and I will answer it for you. How can 
that be in the street, replied the scholar? Well, let us go into the Turkish coffeehouse, I 
replied, there we should be able to argue with each other. Good. We went in. I winked at 
the servant in the coffeehouse of the Turk to serve us 2 cups of coffee. This one brought 
them 50 right away, together with two pipes, according to their custom. How can that be, 
shouted the surprised scholar, don't you know that today is the Sabbath 51 and that it is not 
proper for us to drink or eat at a Turk's? I did not answer him but said to the Turk, Did 
you mix porkfat in this coffee that he cannot drink it? Angered by these words, the Turk 

43 Brno or Briinn in Moravia (Czech Republic today.) See the Introduction. 

44 Joseph II of Austria, son of Maria Theresa, cf Chronicle, 100 

45 68 lacks we wszystkim (in every way). 

46 The first occurrence of "the Holy Lord" here might refer to the "unknown Good God;" the second, to 
Frank himself (cp. "the Lord") who was in fact heavily pockmarked. 

47 A Turkish sword 

48 Shabtai Zvi and Baruchia Russo 

49 For Polish t.i. 

50 68 lacks ie (them). 

51 Sabbathl Sabath (6968) seems to imply the Jewish day of rest, while Soboty (below) means simply 

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/:because God forbids them to use porkfat:/ threw himself headlong upon the Jew and 
sought to stab him with a knife; so I said to the Jew, But your own laws exempt you from 
that prohibition when you find that your soul is in mortal danger. You know what, let's 
better drink. What's to be done! And so we drank and smoked pipes and, since by their 
custom, the coffeehouses were open onto the street, all the passers-by could not get over 
their surprise at seeing such a scholar break his laws on the Sabbath. Then finally the 
time came to pay. The Jew did not have anything on him to pay with on the Sabbath. I 
didn't either. There was nothing to pay with. I took his turban from the Jew and left it as a 
pledge, and the Jew had to go back to his own home without the turban, with an 
uncovered head. And I did that every Saturday, always on different streets, and always 
with a different learned Jew. 

17. One Saturday I went outside the city and there bought myself some oranges and 
having a penknife on me, peeled them. A learned Jewish scholar came [along] with his 
pupils. Why are you doing this, by God! Don't you know that today is the Sabbath! and 
you have a knife on you? You are right, I answered, you speak the truth; but why are you, 
such a learned man, carrying a knife with you? How can that be, shouted the Jew, it is my 
habit to bathe on Friday and put on different clothing for the Sabbath! Well, since I said 
so, reach into your pocket and you will find a knife there for sure. The Jew was stricken 
by fear when he, having put his hand into the pocket, brought out his own penknife; he 
cried out in amazement, You cannot be a man, for if you are a man then I am an ass. And 
he began to beg me to come to him, promising all kinds of good things, but I did not want 
to do it. And in this way I did similar things wherever I could. 

18. In Salonika there is a kahal 52 ca\\ed the kahal of the Prophet Elijah. After having met 
the szkolnik 53 of this kahal 54 1 asked him, Why do you call this szkol Elijah's kahal? One 
of my ancestors, answered the Jew, having come to it after the Sabbath had ended, found 
the prophet Elijah sitting there on a chair; therefore from that moment on this szkol was 
called Elijah's kahal and it was decided that our family would subsequently hold the 
position of gabbai without interruption. Having heard that, I knocked the Jew down and 
started to kill him, saying, I am also an honorable Jew, show me Elijah right away. The 
Turks, hearing the shouting, came running towards us and asked the reason for the 
beating. I told them the whole matter, adding, Well, tell me, would you believe this either 
until you yourselves should see Elijah? Why shouldn't I order him to show him to me? 
Right, right, they shouted unanimously, beat him, go on, beat him etc. 

19. 1, having come once to the synagogue in Salonika, where there were about 1200 
householders, when, in accord with their custom one of the szkolniks was to announce 
that this or that one should go up for the reading of the Laws of Moses 55 , [I] shouted in a 
mighty voice, Let nobody dare to come up on the pulpit because I'll knock him down on 
the spot. In amazement everybody began to shout, How is it that you prohibit this? So 

52 From the Hebrew for "congregation," the standard Sefardic term for "synagogue, congregation" 

53 One who is closely associated with a synagogue, bet midrash or congregation, a gabbai or beadle for 
example. The Polish term szkola translates the Yiddish shul ("school,") and szkolnik adds the agent suffix. 

54 68 lacks Spotkawszy Szkolnika tego kachatu, (After having met the szkolnik of this kahal). 

55 One term used in the mss. for the Torah 

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shouting the same again, I grabbed the pulpit and cried out that I would murder the first 
one who dared come up, and then, having taken the [scroll of the] Laws of Moses, I put 
them on the bare ground and, having lowered my pants, I sat on them with my bare 
behind 56 and all the Jews, being unable to do anything, had to leave. 

20. Greatly repulsed by these deeds, the Jewish women set an ambush for me one 
evening in a certain street, each one armed with a scarf full of stones. When I was 
passing, they began to shower me with a hail of rocks. I, saying nothing, picked up those 
very rocks and began to throw [them] at them [the women]. Some miscarried right away, 
many fainted, many became wounded, groaning and screams spread all over the street, 
and I went quietly home. 

21. Having no idea what to do against me, the Jews hired [some] Turks to kill me in my 
own home. While sleeping one evening in my room, somehow I was taken by the desire 
to go lie down on the porch, so I told one Greek man, who lived in the same inn, that he 
should sleep in my place [that] day and I would go out to sleep up on the porch. And so it 
happened. The Turks knowing my room, [the one] in which I slept, ran right in and killed 
the Greek, thinking that I lay there. 

22. What do the Jews finally do? 57 They persuade and bribe all the innkeepers in Salonika 
to kill me themselves, wherever I should come to stay overnight. I came to one such. This 
one was very worthy. He revealed to me the intent and the conspiracy of the Jews, but 
declared while doing this, I myself, said he, am staying away from this business, but in no 
way can I let you stay here overnight. Being unable to find a house, I had to roll into 
canals at night and pass the nights there in the mud; I suffered all this and bore this 
burden for the love of my God, so that I might do his will satisfactorily since even those 
who remained there [of the followers of] the Second were themselves afraid to take me 

23. [I] seeking then to leave the town, the ones left from the [followers of the] Second did 
not want to help me with anything, fearing that I, having a few grosz, would not go away, 
I succeeded with Rabbi Isohar 58 , who gave me 5 [gold pieces 59 ] for the road. With that I 
hired a horse from the wagoneers who, according to custom, were traveling in 2 
companies. The Jews bribed the Turks to kill me on the way. The Turks posted 
themselves on the road. My horse became lame as soon as I started out. I exchanged it 
then with my wagonmaster and at the same time borrowed a blanket from him, in which I 
wrapped myself, and rode up to the front [of the caravan]. The Turks thinking that I was 
on the lame horse in the back as they had seen me at the beginning of the trip, killed the 
wagonmaster and took him to the Jews, who recognized the futility of their plot. 

56 69/1 ellipses (bowdlerizes) 68 zadkiem (behind) to zad... 

57 Every effort has been made to faithfully reproduce the style of the originals, including, as here, non- 
sequential tenses. 

58 Doktor identifies him as a disciple of Hayim Malakh and writes that Frank studied with him in Izmir 
1750-52 and traveled together with him, Mardocheusz and Nahman Jakubowski. 

59 The ms has "#" (zl hereafter) identifying the zloty here and elsewhere. 

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24. Likewise, when for the second time I was leaving Poland for Salonika, the Jews 
incited the Turks to kill me. The Turks pursuing after me encountered an extraordinarily 
beautiful woman on a horse. Burning with desire to get her, they rushed away after her. 
She fled and led them after her further and further away, and I rode on my way. 

25. Also when leaving on that way, my whole body became covered in sores and boils, 
all except my face and hands, so that my whole shirt stuck to my body so that when I 
wanted to take it off, I had to tie one sleeve to a tree, and with all my strength tear my 
body away from it; at that time I would let out a groan like a snake which was sloughing 
its skin, so that all my traveling companions shed tears over me. When I neared Salonika, 
I was told the following, Jacob, go to the least of my servants, to the sea, and bathe there 
and you will be cured of all the wounds and boils. When I did that and jumped into the 
sea, I wanted to drown myself because of the indescribable pains, but the sea would not 
have me and threw me up alive. After going through one hour of this bath that morning, I 
came out healthy and ruddy, and bearing not a single mark on my body, completely 
clean. 60 

26. When I was once at the home of a certain very rich Jew Eleazar, Rabbi Mardocheusz 
said to me, Jacob, show your strength here. Right away I went upstairs up the oak steps 
and every step under my slippers became engraved in the wood. 

27. Going with Rabbi Mardocheusz to Salonika in a large company, we found a spear 
stuck in the middle of the road /: which, according to the custom, meant that there was a 
robber in this place:/. Beside this spear a rug was spread out on which every passer-by 
had to pay tribute to that robber. Then with a great rush the robber flew out at us, and I 
had some rocks in my hands, when he, full of anger, threw his spear at me which passed 
me by; then I shouted loudly and he, having heard, fled to the forest; he recognized my 
anger; then a great storm, thunder, rain and lightning started; after these had passed, we 
quietly went on our way. 

28. When I was first in Poland in the year of 1756, 1 performed far more remarkable 
deeds yet in Jezerzany, 61 Rohatyn, Zborow, 62 etc, to such an extent that everyone's minds 
got all confused. I likewise brought about confusion of a similar sort among the Polish 
magnates, and therefore you see what has occurred to them now; if I could have 
performed these deeds in your presence then much more would have appeared among 
them now. 

29. When I was in Vienna at the time when I was traveling in great pomp, just like it 
occurs in [connection with] 63 Joseph /:when he received the reign from Pharaoh 64 :/ in 

60 Chronicle, 9 

61 Jezierzany, 48.53N25.57E, or Jeziernica (Scholem' s suggestion to Levine, see Levine 36 n 29), 

62 Zborov, Ujraiune today (49.40N25.09E) 

63 Chronicle, 90. The bracketed words have been added to translate Polish u. 

64 Gen. 41.33, 43 (biblical citations are according to BHS.) 

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spite of the instigations and intrigues of all the princes and the Jews before the Empress; 65 
and in spite of the presence of everyone around me, in the name of my God, whom did I 
have to be afraid of? and that wailing which you yourselves saw just before my departure, 
this was the sign that I saw you all already at that time going away from me in [a] distant 
time. And if you would have been in wholeness, only then would you have seen what 
more could have happened in that city. 

30. While yet in Dziurdziow the Lord said, In the very first town I come to in Poland, 
there I will be put in prison. In Iwanie the Lord said this verse, which Jacob said to his 
children Vide, Gen, Cap. 48^.22. Since you will carry out my burial I will give you a 
bigger part, or a better one than the other brothers; so when in Dziurdziow I revealed to 
you about the prison and in Iwanie indicated to you that you would have to carry out the 
ritual of my burial, then you should have right away guessed that I was giving you a sign 
that the grave should have been understood as the prison, and you should have said that, 
We won't let you go alone, that, We want to go together with you, just like Ruth said, 
Wherever you will go, there I will go, where you will stay overnight, there will I spend 
the night; your people is my people, your God is my God. And since I did go to prison, 
then you should have known that I would not go there in vain and that I [was] seeking 
and pursuing a very great thing, having [great] value, I, seeing and recognizing your 
wholeheartedness and desire towards me, would have taken two from among you, and 
would have revealed what it is that I am seeking, but since you went to Warsaw and in 
spite of my wish made an open disclosure therefore I read this verse [as applying] to you, 
Since you were hasty etc. the one Jacob said to Reuben in Gen, C. 49. v. 4. Paches 
Kamaim al tausar ki aliso mischkewe owicho os chilalto iezui olo. He runs there as quick 
as water. You will not be the elder. 67 Because you rose up on the bed of your father you 
have shamed my bed by that ascension. 

31. In the year [17]56, when I came to Poland, I showed everybody the following verse 
from the Bible openly, in the 5th bk, [of] Mos., chap. 29, v. 4, 5, and 6. God did not give 
you a heart to understand and eyes to see etc. so that you would know that I am Jehova 
your God 68 , 5. woauluch eschem arboim schono bamidbor lau bolu salmauseichem 
mealeichem wenaalcho lau bolso meal ragleicho—6. Leichem lau achaltem, veiain 
vescheichor lau seschisem lemaan teidu ki aini Jehova Eloheichem 5. He gave you 40 
years to wander in the wilderness. Your clothes did not wear out on you, and your shoes 


Maria Theresa 

66 68, 58 (!). The "vide" note (as opposed to the simpler "in") suggests that this is not a precise citation (as 
indeed it is not, see Rashi, ad loc.). The quote from Ruth 1 . 16 that follows is precise as far as it goes, 
though it does not seem to have been quoted in the performance. For those reasons 68 does not follow its 
usual practice of presenting the original Hebrew in transliteration, followed by the Polish translation of the 
passages. In the mss. the Hebrew and the Polish translation of 68 are both underlined; here, the foreign 
words (i.e., the Hebrew) will be italicized and the translation into Polish will be treated as other words in 
Polish. See the Introduction. 

67 The Polish word means both senior and superior (and is an interpretation rather than a translation of the 
Hebrew, see Rashi ad loc. and Genesis R. 99.6 where the matter is Reuben's primogeniture; cp. Zohar 1. 
236); the Polish word will regularly be translated as "elder." 

68 Dt. 29.3-. 5 [!]. (Note the Germanic citation of Deuteronomy as "5 Moses.") 69/1 has this abbreviated 
version; 68, the transliterated Hebrew and Polish translation. Yet, 68 lacks the phrase from v. 3, "YHWH 
did not give you a heart to know nor eyes to see .." 

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did not grow old upon your feet, 6. Neither did you eat any bread nor drink any wine nor 
strong drink, so that therefore you would know that I am the Lord and your God. 

32. When I was told to go to Poland, I answered, Why I? you have so many learned men 
indeed, why don't you send them? No, you yourself have to go, I was told, since God 
himself has chosen you, and if you won't agree willingly, then they will lead you there 
bound in chains, so that you will carry out there what you have to do; so being in Poland 
for the first time I did things which nobody knows, for these are things, which the mouth 
cannot speak, which the heart keeps to itself. 

33. Just as I told you before when I was led to those rooms in which were found all the 
kings of Israel and the Patriarchs, they said to me, Jacob, we have come this far, from 
here you must go on alone. I am a prostak , 69 1 answered, and have no understanding, by 
what means will I go there? Don't worry about that, they answered, none of that matters, 
wisdom is hidden in the lowest of places; nevertheless I still held back; at that the First, 
having put me on a table and having opened the window, showed me an abyss, saying, 
Look, this is an impassable place, we cannot go there, but you, if you just would not hold 
back so, would have less difficulty in passing over your road, but since you delay you 
must pass through all the tight places. And at that time I saw all the burdens, which I 
would have to take upon myself. And so I was pushed into that abyss. 70 

34. Her Highness [Ewa] in the year of 1785 asked me once in Briinn why I myself chose 
people who are just prostaks and unintelligent, why did I not take her among the women, 
she would surely not have abandoned me? 71 So I answered her this way, What kind of an 
achievement would it be, if God should lead the world with wise men and scholars? God 
absolutely wants to come forth in this world with the least and the lowest, so that from 
such a place his power would be demonstrated; just consider and look at me, there was no 
greater prostak than I, who was just as if deprived of intelligence; but wisdom, as I said, 
comes forth from nothing. 72 Being in Bucharest in [17]48 73 at the house of a certain lady, 
who was 24 years old, I had with me spools of gold and silver worth 100 zl which I sold 
to her for 500 zl which greatly amazed me, however not thinking much about it I hid the 
money and went on my way, saying to myself, If she gives [it to] me voluntarily, why 
shouldn't I take [it]? That lady was very rich. She had about 1200 servants, choice young 
people. Her husband was not present at that time and was away at his estates, so then she, 
having summoned me, asked me to sit near her. I did that and I saw that the servants one 
after another were slipping out of the room and I alone was left there with her. The 
servants locked the doors behind them; that lady began to persuade me that I should 
spend the night with her, and engaged me to satisfy her desire, offering me 1000 sacks of 
levs, 74 and if you will agree to that voluntarily and willingly then I'll give you in dublo. 

69 This Polish/Yiddish word means one who is crude, coarse, simple, straightforward, unlearned and will be 
used in translating the noun but not adjectives, etc. See also Liebes, sod. ..93 where an earlier Shabtian 
background is explored. 

70 See 1 and nn there. 

71 68, odstqpila ; 69/ 1 ustqpila 

72 Cp. Job 28. 12 

73 68 has a badly written "48" which 69/1 has miscopied as "18." 

74 A coin current in Walachia, Bulgaria, etc. 

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Look how many handsome and attractive slaves I have here, but I want you absolutely, 
and that this night, and when you in the future have a desire for me I will not deny you 
but only my one wish and desire must absolutely be quenched this night. I wanted to run 
away, but all the gates were locked. She, having caught on to me, said, If you won't do it 
willingly then you will have to be compelled to do it. At that I took thought, If I should 
knock out the window and jump out then I would make too much racket. In a word, 
gathering all my valuables, I gave them to her for safekeeping and actually asked her for 
permission to go out to the porch, to which she agreed and came out with me. That porch 
was very high off the ground and the yard was full of sharpened stakes and beyond the 
stakes flowed the river. At that I began to figure how far I would have to jump headfirst 
to reach the water, and so, throwing off my coat, I jumped straight into the water, and, 
swimming away, I went directly home. Next day I went to her and got my valuables and 
my robe. I did all this because I am a prostak. A long time thereafter, I was told that she 
was a great astrologer and, having learned of me, wanted absolutely to have union with 
me. 75 

35. Traveling once with my partner through [some] villages, my partner ran into peasants 
to whom he owed money; wanting to go on, several peasants, having come to us, stopped 
us. I wanted to jump on them, but they said, We don't have any business with you, that 
other one owes us 900 levs— and my partner knew that I had 600 levs with me. The 
peasants tied the debtor up and he began to lament, saying, Jacob, for God's sake, do this, 
Give me 400 levs, this will settle my whole debt to them and I will get free. As soon as I 
get home I'll take my wife's corals, worth 100 zl, and I will give them to you. I agreed to 
it. I gave him 76 [the money]. Having returned I asked for the corals. My wife is sleeping 
now, replied my partner, tomorrow morning I'll give it to you, and for the kindness you 
did me, I will give you an iron-covered cart, which is at my father's. In the morning my 
partner, with his wife and everything he had in the house, had fled. I ran to his father with 
the note, which he had given me to take the cart, but it wasn't given me. His father told 
me that his son owed him more money, and for security he put that wagon in his yard 
which was surrounded with a high fence. At midnight I came there with two ladders 
which, after having tied [them] together, I put against the fence, took the cart weighing 
100 ok 77 on my back carried it over [the fence] and having descended the ladder with it I 
carried it on myself for half a mile to Romani. 78 The father ran after me but everybody 
denied him the cart [by] proving that his son had done me greater damage by taking the 
400 levs. This is a second display of my prostak-ness. 

36. Having come to the river Totorozh, 79 1 found there 150 wagons, standing on the shore, 
afraid to go farther because of the high water. Without saying anything, I took my robe, 
put it and my bundles on my head, and despite the most terrible danger, I swam across 
the river with my horse. From the other shore, people shouted at me, What was I doing? 

75 Cf. Gen. 39.6 ff. and Gen. R. 87.5 for Frank's namesake, Joseph's, refusal to have intercourse with 
Potiphar's wife. 

76 68 lacks daiem, "I gave." 

77 A Turkish measure of weight, the okka weighs 1282 gr. 

78 A town west of Iasi (Jassy), on the Moldau (46.2N26.65E) 

79 Near Romani, probably the Trotusul/Trotus 

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for God's sake why was I taking such a risk? Listening to none of it, I swam across and 
that same day I managed 6 miles to Romani. Those people had to wait there 1 1 days, 
after which [when] they got there, they asked about me and were surprised at seeing me 
alive. And my prostak-ness did this. 

37. In the village of Faraon 80 in Walachia there is a fearful pit whose depth is bottomless 
is terribly wide. I jumped over it constantly on my horse, at which the Turks constantly 
marveled. From this consider, how crude and unconsidered my deeds were, and as well 
that I was chosen, for I was very upright and God-fearing. 

38. Some robbers were hiding in a certain forest. They had all the comforts of life in their 
cave, even their own musical instruments. When I was passing by, I went in and, having 
found nobody, I noticed the drums, flutes, tymbals etc. Having taken up a drum I began 
to beat it on purpose with all my strength, so that they would come to meet with me. Note 
that this is not a deed that anybody in the world would consider wise. Yet I was chosen, 

that's why I have selected such people. Even though they won't be wise, but with 
wholeheartedness towards God they will deduce 81 their part. 

39. Near the city of Skopij 82 there flows a river which will not tolerate either beast or 
man; it sinks them right away. On the other side of the river there is a mountain, on which 
there are palaces belonging to Asmodeusz, in which he himself resides with his forces 
ever since the beginning. His servants one night made a bridge over this river but the last 
10 cubits were left incomplete, and despite the attempts of the citizens to provide this 
addition every year, nothing results, for the foaming water pulls it down right away. A 
certain Nathan 83 who acted qua prophet of the First went to Skopij, and at the time of his 
arrival the elder Asmodeusz died, and his son succeeded [him] ; this Nathan took all the 
innocent children and read the words of the funeral service over him, saying of him, He 
was a Holy Spark. Another time when this Nathan was passing by he said to a certain 
young woman, I will go to bathe in this water, and if I return, then I shall live forever. 
This woman begged him to help her as well to do the same after he returned. He, having 
returned, immediately ordered his will written and immediately died. I myself was [there] 
and saw his gravestone. All this happened in the year of 1679. 84 

40. Being there in 1754, a certain /:the same:/ 85 old woman told me about Nathan's 
adventure, I, paying no attention to it, went there and got undressed, and despite the fact 
that almost the whole city forbade me, I jumped into the water and bathed and swam 
there happily, and having done that I said to Rabbi Mardocheusz, Let's go up the hill to 
Asmodeusz, he will reveal many secrets to us. Good he replied, I know one secret name 
and after having written it he put it in his hat. And then we went. Rabbi Mardocheusz saw 

80 Modern Faraoni, SSW of the juncture of the Moldau and Bistrita 46.6N26.9E 

81 Read with 68 wyprowadzq. 

82 Modern Skopje in Yugoslavia (Macedonia) 

83 I.e., Nathan of Gaza, the prophet of Shabtai Zvi. 

84 Nathan of Gaza died on January 1 1 , 1680 in Skoplje and was buried there. 

85 The interpolation is lacking in 68. 

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the king as he crossed the bridge going to his castle in his carriage with great pomp and 
saw immediately the table laid in the palace and two sentries who stood at the gate like 
two very high towers and their drums as big as a house. Having seen that, he became 
frightened and did not want to go any further. I told him, don't be afraid, come with me, 
you will see how glad he will be to see us, and how he will invite us to his table, and how 
extraordinarily he will enjoy himself with us, but it was all in vain. I had to come back. If 
he had listened to me and gone, then Asmodeusz would have given him his maiden 
daughter for a wife. 

41. After coming to Poland the Lord said to Mrs. Matuszewski, OBM, What is in the 
heart of the merchant who, having come to the Jarmark 8f> with a very precious stone, and 
in spite of the great number of people [there], not even one was there who could 
understand the value of the stone? 

42. When I was in Dziurdziow during Romazan, 87 1 went to a certain Greek who treated 
me to pleczentcf 8 and a pipe. I was eating there and smoking, when two Turks came by. 
They did not see me eating at all, but were only surprised by the pipe. The second of 
them said, Happy is the people which is ruled by a free king. Despite this, if they had met 
even one of his [own] people thus, the one, to be sure, would not have left alive. 

43. When I was coming from Poland, I turned aside after I passed Lwow to an inn, which 
was located in an out-of-the-way village. I came there and asked the Jew, the owner of 
that inn, to let me stay there for the Sabbath, promising to pay him well for it. The Jew 
and his wife did not want to agree at any cost and sending me to another inn which was 
near that village, added that their house was not a boarding house. I repeated my request 
again, but when nothing came of it I said, Since you don't want to take me in you should 
know that a certain lord 89 will pass this way and he'll beat, bruise and wound you. As 
soon as I said that a certain lord arrived with his entourage, led by a drunken stable boy. 
As soon as he got there, he made a lot of commotion. The Jew wanted to get rid of him 
the same way as he tried with me, but they began to push the Jew around and beat him. 
The wife threatened that she'd go to her lord with a complaint, which made the traveling 
lord angrier and he continued to beat them even worse so that he bruised and wounded 
them. Seeing that, both of them fell at my feet, offering me their home free of charge, but 
I did not want it and continued on. 

44. (b43 90 ) My grandmother, my mother's mother was a very learned astrologer. When I 
was born, all the witches assembled around our home and surrounded it, even their queen 
was there at their head. There was a dog in our house— a cross between a wolf and a 
[canine] bitch. This one did not sleep at all, but barked all the time, for if he had fallen 

86 German, fair/market; hereafter market-fair 

87 That is, Ramadan, the ninth month of the Moslem year in which the faithful fast during the day 

88 Dumplings 

89 Polish Pan will regularly be translated as L/lord, depending on whether the reference is to Frank or God 
or to a member of the nobility. 

90 69/1 numbers thus and continues in sequence, differing in numeration from 68 by one. The numeration 
here follows 68 (as does the numeration in Kraushar; see the Introduction). 

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asleep even for a moment, then they would have seen to it that he would have never 
awakened, but he kept watch vigilantly. Then on the 8th day at the circumcision, they 
surrounded our home as before and wanted to do something evil, but were unable to 
because that dog kept guard again, and the old grandmother with her craft fought against 
the evil also, saying, Watch him carefully, bring him up properly, for a new thing will 
come to the world through him. 

45. In Salonika Jakubowski, 91 Nathan and I went before Easter 92 to a learned elder, who 
kept the poorbox, asking him to give us [something] for Easter, as poor strangers. 
Jakubowski began according to custom, to deliver a highly learned speech to him. He 
touched upon all the teachings in order to persuade him to be merciful but that [man] 
wouldn't give us anything, saying, We have enough local beggars, we cannot also feed 
strangers. In our country, said Jakubowski, all outsiders find 93 help and there is a 
contribution for strangers. /:We also helped the poor in our country and brought them to 
our table:/ 94 Why did you leave your country when you were so well off 95 there? replied 
the treasurer. Being unable to bear it, I shouted at both of them, Step aside, and let me 
talk to him myself. And turning to him, How can you have the impudence to ask why we 
left our country, tell me right now, why did Jacob the Patriarch leave his country and go 
with his children to Egypt. Was it not from that that the Easter holiday originated? If he 
had stayed in his own country then would we now have needed to celebrate the holiday of 
Passover? And then I began to shout at them in Turkish and they being in awful 
confusion, I shouted, Your wife and daughters are in danger of rape. Then the frightened 
cashier called at once to give him the money and having given us several levs, politely 
saw us off. 

46. Traveling with Jakubowski from Salonika to Smyrna, I sent Jakubowski there to a 
highly learned treasurer of the poorfund, who had the custom of immediately getting into 
scholarly disputes with all foreign newcomers; if the newcomers beat him in argument 
then he would give him money for the road, if not then he would leave with nothing; 
when Jakubowski came in he found there a stranger at a disputation. The treasurer, a 
tough head, beat the stranger, the stranger left with an empty hand. But not so with 
Jakubowski. He was welcomed with great honor. He was successful and got a few levs 
for the road. We went from there to Adrianopol, 96 where there are three learned rabbis, 
who likewise engaged newcomers in disputes, and if they gave anybody an attestation 
that he was a scholar then he would qualify from then on anywhere for alms and a proper 

91 Nahman ben Levi (Piotr Jakubowski after conversion) appears in the next several dicta (45,46,47,50) and 
then again in 120. In dictum 1205 he is mentioned as traveling with Frank and his father in Frank's youth; 
in 2155 from the last period of the dicta he is mentioned again. It would seem that he was a faithful retainer 
of Frank's throughout almost all of Frank's life. He was from Busk in Podolia (49.58N24.35E) and this is 
the name he took upon his conversion. The Nathan who appears in the next few dicta accompanying 
Jakubowski and Frank is either Nathan Shor (Michal Wolowski) of Rohatyn, the son of Elisha, or Natan 
ben Aharon of Lwow. 

92 Wielkanoc, not Pascha as later, see Introduction. The reference in any case is to Passover. 

93 Read with 68. Znaydui; 69/1 znayiq. 

94 68 lacks the interpolation. 

95 69/1 has an editorial interpolation adding a different second person form. 

96 Edirne, in Turkey today (41.40N26.34E) 

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welcome. Jakubowski received such a certificate. He thought that this was achieved by 
his wisdom and eloquence, and did not have the humbleness to think that this was 
performed by God's power. Rabbi Issohar knew one of those three [rabbis] and praised 
him as one so learned that he knew nobody else so learned and that nobody could win an 
argument with him, yet Jakubowski won. 

47. Traveling with Jakubowski from Salonika to Poland, there prevailed at that time a 
pestilence in Podolia. 97 We came to one township where the plague was felling the 
people, and we lacked food, wine, bread, cheese etc. Then remembering that from those 
contaminated with plague one does not take money, I told him the opposite, You go 
there, purchase everything but don't give them money. He did just that. He came to the 
baker, bargained for bread, put it in his sack, but when he had to pay the baker fell down 
and died. He went to the shopkeeper where he bargained for cheese. He put the cheese 
away and the shopkeeper died. He went on to the store to buy vodka. The same happened 
with the owner. In a word, just wherever he went he bought everything without money, 
because the plague was sweeping the sellers away. Coming [back] then to me, where I 
was waiting for him, a rider on horseback knocked him down with his horse. What are 
you doing? shouted Jakubowski? Are you going to ride right over me! He didn't even 
finish saying it when the rider toppled over and fell to the ground. This is how it is. I did 
all this because it was promised to me that no plague, nothing at all, could get at me. 
Therefore all my orders were carried out successfully by the hand of the one whom I 
assigned, and so should you be. 

48. 1 asked Rabbi Issohar and Rabbi Mardocheusz that if the Second belonged to the 
divine why did he die? Rabbi Issohar replied to me, It stands in our books that he came to 
this world to experience everything there is, therefore he had to come to experience the 
bitterness of death as well. That's fine, I replied, the answer is good but if he came to 
experience everything, why then did he not taste how it would be [to be] pasha, vizier, or 
sultan? Why did he not experience rulership? I don't believe it. They could not give me 
any answer to this. 

49. When I was ordered to go to Poland, I did not want to do it saying, How can I, such a 
prostak, go on this road. There are here two scholars, Rabbi Issohar and Mardoch. Let 
them go. So I was told, They won't listen to your advice here, you are chosen by God. 
When I still was unwilling, then they began to throw rocks at me. And for the fact that 
you are holding back, it was said, you will have to go in poverty. If you should still delay, 
then you will be put in chains and led. There you must do what is necessary. Whatever 
touches your heart is permitted in your conduct, whatever you like. I was only shown the 
places and roads which I had to tread, and that one who would come against me, and it 
was said to me, You are Jacob, don't be afraid of anything, do everything wherever your 
hand reaches. 

50. In Podolia, when I was traveling with Jakubowski and Nathan 98 , 1 was very careful 
about my deeds. Once when staying overnight in a certain town, I heard lamenting in a 

97 The region in southern Poland (until 1772 when it became Austrian) between the Dniestr and Bug rivers 

98 This is probably Nathan ben Aharon of Lwow (aka Rabbi Nussen). 

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certain house. I went there. I found a Jewish girl who was already dying and over whom 
the whole household was lamenting. Be quiet, I shouted at everyone, and leave me alone 
with her. They all went out, and I spoke these words, I command you to be well. And 
then I did a deed with her; she woke up, she became well. I ordered that she be dressed in 
a white blouse. Then when I was leaving I ordered them all that it should remain secret. 
This woman is alive to this day, has children and is healthy in every way and is rich. 

51. A similar deed happened in Czestochowa with the daughter of Henryk Wolowski," 
who was almost dead and her mother, having come to the Lord, began to plead hard 
about the child, the Lord told her to laugh two times and to plead while laughing, saying 
to her, Go home, your daughter will be well. And it happened just so. This child lives to 
the present. 

52. In Bucharest, during my youth, I was extraordinarily strong. Once it happened that 
two hussars of a certain lord were beating up a Jew. Having grabbed the Jew I asked the 
hussar, Why are you beating him? I will beat you too, he answered. I pushed him then so 
[hard] that he fell bleeding to the ground. They jumped upon me, but I crippled them. 
Then the other guards came running towards the commotion. I, having taken a rolling pin 
which was then in use for rolling out dough, began to swing with it at one after the other 
of them until they all ran away and, having grabbed their military commander by the 
neck, I ripped the whole front of his clothing. Seeing such a deed, they went to their 
Aga 100 who, after hearing what had happened called a lot more men and, the townspeople 
having joined him, there came to my house about 700 people; having seen that I rushed 
outside and again scattered them all, leaving every one of them with a mark on the 
mouth, or nose, and so on. 101 The honest storekeeper and my neighbor advised me then 
to overtake those people and go to the Aga first, telling him that it was not I who started 
that incident, to which they gave me [their] attestation. I went to the castle but was unable 
to find the Aga himself but only that military commander whose clothing I ripped was 
sitting there. Having noticed me, he gathered some men and rushed at me. I gave him a 
solid thrashing there and beat him to a pulp. But since at that time it was our holidays, I 
asked one of the 12 ladies of the court to go to the Aga and ask him to postpone the 
whole trial until after the holidays were over. This same lady took me in her coach from 
the castle to my home. After the Easter holidays I dressed myself in my red outfit 102 and 
went to the king. The guards did not stop me, thinking, that it was one of the great lords. 
The husband of that lady and the Aga himself stood at the king's side. The Aga related 
the whole incident to the king saying that I alone had beaten and wounded many 
hundreds of people. Hearing this, the king asked, Why did you do this deed whereby you 

99 See 8. Henryk was another of the sons of Elisha Shor. 

100 A Turkish civil or military leader 

101 Translating Polish i.t.d. 

102 Red and white are the two most important colors in Frank's color system. He wears clothing that is 
either red or white or a mixture in order to present himself in different meanings. The color red in the Zohar 
represents the divine attribute of judgement; the color white, mercy. Moreover, Frank chooses red clothes 
and furnishings in the tradition of Shabtai Zvi; and in relation to Edom as Christianity, as his secret 
religion, as Esau (Edom) who is largely a being of the aspect of the sitra ahra. As the messiah, Frank must 
release these colors or their aspects and liberate their proper natures, "cleanse" or "repair" them. See 52, 63, 
126, 145, 222 nn; Chronicle, 109. 

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have murdered so many people? O king, I don't know at all why this happened, since in 
our custom it is allowed to drink on the eve of the holidays but not at all permitted during 
the Easter holiday, so I had then a little more to drink than usual and don't remember 
much except that the beginning of the whole thing was the hussars as the attestations 
demonstrate. I am now, o king, in your hands, do with me whatever you like. The king, 
having turned to the Aga, asked him to forgive me, charging it to my youth. At this time 
the husband of that lady interceded on my behalf. That commanding officer was 
summoned. He entered in that torn robe. The king, offended by such disrespect to his 
majesty, shouted, Look how the Jew dressed himself with respect for my honor, and how 
you dare to come in. Begone from my sight. And so he was expelled and I was conducted 
out with honor and set free to go home. 

53. In Bucharest, during my youth, 6 peasants came to me showing me a drill, smeared 
with some special herbs, which had such a property that wherever it was put in the 
ground and whenever there it would be touched by metal, it would bring it to the surface 
immediately. They said, We have located a treasure in a certain place. Come with us. 
Since you are strong, you will help us to get it out and we shall divide it with you. Fine. I 
agreed to it. We went. Having come to a certain mountain we began to dig in it and carry 
the soil on our shoulders to the water. So having come to the bottom of the hill with what 
we'd dug up, we noticed an iron door barred with a fearful lock. We had with us 
scheidwasser, 103 files and all the other tools necessary for this and so we filed away but 
still a piece remained. Since we were very tired I proposed to them that we leave the 
completion of our plan till the morning. So it was. We went home. Having arrived, I 
thought to myself, Why should I share this treasure with them? I will make use of a trick. 
I took two lead flasks, both exactly the same; the one in the right hand I filled with pure 
vodka, [in] the other in the left, I mixed the vodka with poison, planning to keep the first 
one for myself and to treat them with the second. When I was doing that a neighbor- 
woman came to me with these words, My dear sir, do this for me and stop what you're 
doing. Listen to me, Before you do to them what you plan, go to such and such a woman. 
She will tell you how you should proceed. I listened to her. I went to that woman at 
midnight. It was in December. The sky was cloudy at the time. The woman was asleep at 
the time. I woke her and, having given her a present, we went outside. After having 
looked around and said something, the sky cleared up and she began to read the following 
words from the stars which were then very bright, I know where you are going, and that 
you have with you a pair of flasks with vodka, but I advise you not to go there, because 
these men also have a plan for themselves and they have prepared knives to hurt you. But 
your fortune is too great and they won't be able to do anything to you. Now you do as you 
will and what you think right. I went all the same. I found the men there. When we began 
to file the rest [of the lock], some peculiar kind of savages leapt out and, having grabbed 
those six men, hurled them several leagues and broke their arms and legs, and I alone 
remained, holding my yatygan. Then I noticed a certain Turk among those savages whose 
head and turban were as big as the largest barrel, which made me realize that this was a 
devil. So I took hold of myself and went home, and at that moment the mountain where 
we had been digging for so long filled in as it was before in the blink of an eye. 

' An acid 

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54. Once, in 1756 while walking along a street in Poland I wanted to buy something. A 
certain Jew, a thief, noticed my purse which I had taken out. He put his hand in [my] 
pocket, but as soon as he did it, his hand got stuck in the pocket, and so I led him behind 
me through that whole street to the amusement of everyone present until one noble young 
lady came up and begged me to let him go free. I did that but equally because there was a 
lodging nearby where the Truebelievers 104 were and, not wanting them to see, I let him go 

55. When walking once along a street in Lanskroun, 105 1 stopped at a certain Jewish lady- 
merchant's, who began to scold me because I had brought everything out into the open 106 
etc. I answered, You speak correctly but why are you carrying a counterfeit tynf 107 on 
you? She began to deny it. But I said to her, you do have [one]. Reach into your own 
pocket yourself and you will find a whitish tynf. She continued to deny it. Look for 
yourself, I shouted, and you'll see that you have it. You got it this morning from a 
nobleman who whored with you. At that she admitted it saying, Blessed are the parents 
who begot such a child. You are right and your words are true. 

56. In Iwanie the Lord said, When two dogs bite at each other even if someone comes 
between them and beats them with a stick they pay no attention to it and go on fighting; 
so must it be with the extraordinary spilling of blood in this world and during this very 
confusion, only then will we be able to redeem our loss, which we have been pursuing. 
Likewise, when the water is troubled then it is a good time to catch fish; just so when the 
world is flooded with blood, then shall we be able to catch the thing, which belongs to us. 

57. In [17]59 the Lord said in Iwanie, There was a certain man who had a pearl of 
inestimable value. It had not been pierced. He went with it from one great city to another 
searching for a master who could make a hole through it, promising to pay him for the 
work in advance, but only if he [the artisan] would assume the possibility of doing so 
without the least bit of damage. /:if it would not be split:/ None of the greatest masters 
wanted to undertake the job. Finally the owner was offering 1000 zl for the work, but no 
one would dare do it. Being unable to think of what to do with this pearl the man went to 
a certain apprentice whose master was gone from home at the time, and without warning 
him of the danger of perforating a pearl, said, Take this pearl and drill me a hole through 
it and I will pay you well for it. The apprentice first took the pearl then drilled a hole 
through it fearlessly. The man paid him well and, fully satisfied, went on his way. It is 
just like that here. So many wise men wanted to drill but could not, because they were 
afraid, but I was chosen, because I am a prostak, who with the help of my God, will drill 
through everything and will gain everything. 

104 Shabatians, Pol. prawowierny 

105 A town across the Dniestr near Kaminiec-Podolsk, 49.55N16.38E near 48.40N2636E 

106 The merchant, presumably a Shabatian, complains that Frank has exposed some secrets of the faith. 
107 A small silver coin 

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58. Having crossed the river Dniester on the evening of Saturday, Jan. 7, 1759 he said the 
following words, Ester, Ester, ich bin dein Bruder, und du bist meine Schwester. 10S 

59. Her Highness saw a dream in Czestochowa in which she sat in a dark tower 109 and a 
German, dressed in white robes, came and set her free from there. She asked who could 
that be? They answered her, This is the Roman Emperor. When she was telling that to 
His Highness, 110 the Lord said of it, This is the very child for whom I asked. 

60. When Her Highness found herself in difficulties in Czestochowa because of the 
Russians and the Confederacy, 111 the Lord said to her, My daughter, look, everybody has 
left me, Brothers, Sisters, etc., but you have remained with me and you have suffered 
with me all these years of my imprisonment. Therefore I will bless you that you be the 
most beautiful among the fair 112 and that all of them will be nothing compared to you. 

61. In 1783, in Briinn: Every man is composed in three, the man, his shadow, and his 
fortune. Each of these has exactly the same form as the man. Just so it is when a hunter 
goes to kill a bear he sees three images of him. Therefore he must know which of the 
beings is the bear among the three. 113 

62. All religions, all laws, all books which have existed till the present, and he who reads 
them, it is exactly as though he turned his face backward and looked at words which have 
long since died. All this came forth from the side of death. But the wise man always has 
his eyes in his head, 114 that is, one must always look at the one who walks before him and 
such a one looks neither to the right, nor to the left nor to the back, but only keeps his 
eyes on the one [in front of him] and walks directly behind him. Excluding the history of 
Jacob and Esau, since they do not belong to the books of Moses; they are passed on only 
by tradition from the ancestors. 

63. The angel who wrestled with Jacob when blessing Jacob, said to him, You will not be 
called Jacob from now on but Israel, 115 and this was the reason why he and his children 

108 German/Yiddish, "Esther, Esther, I am your brother and you are my sister." Queen Esther was a 
typological figuration of Shabtai Zvi (because of her hiding her faith and people). She is one of the 
manifestations of the Shekinah/the Matronita; her name contains a reference to the braided cord of three 
strands as well as to secrecy. As Zvi's figuration she plays a rich and complex part in Shabatianism during 
the lifetime of Shabtai which continues to develop in Baruchia's sect. See M. Attias, G. Scholem, 99, 154, 
156, 195, 196, 200 and notes ad loc. Frank adds the term "Brother" and "Sister" to the figure, identifying 
himself with the lower Sefirah of the Messiah (Yesod), the mate of the Shekhina (Malkhut). In asserting his 
own role he also says here that the place where she is to be found is Poland and provides an etiology for the 
roles of the Brother/s and Sister/s of the Company. 
109 105 n; 668 

110 I.e., Frank 

111 The reference is to the fighting between the Russian forces and the (Catholic) Confederation of Bar 
which took place between 1768-72. 

112 Song 1.8 

113 See 728 and the note there. 

114 Cp. Eccl. 2.14 

115 Gen 32.29. 

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had to go to Egypt, 116 and at that time he became crippled in his leg, 117 and the whole 
world had to go under the reign of Esau. Joseph too fell into the hands of his own 
brothers because he hid his mother when they went out towards Esau. 118 If Jacob would 
not have hidden Rachel 119 before Esau at that time, then things would have gone better. 
Jacob had to go first to Laban, because without being at Laban's he could not be at [the 
place of] Esau; Jacob had to flee from Laban because he could not bear it there. If he had 
been able to bear it there for a time then he would not have had such oppression from the 
side of Esau [thereafter] and now we would have been first 120 at [the place of] Laban. 
Their clothing there is white. 

64. When you should see any operation by somebody, even though it might be as it 
should, don't go after him and don't look, because God /:alone:/ is with us /:and no one 
else:/ 121 is with him. 

65. The tale of Jacob and Laban and Jacob and Esau is the beginning and end of the 
world. During that time Jacob became lame in his leg, 122 but I have hope now that I will 
come to life. 

66. Whoever wants to be attached to the living God must possess purity together with all 
good attributes before God and man and must, as much as he can, do good towards 
everyone, and likewise he must possess steadfastness, so that when any difficulty or a test 
should come upon him he must be stable of spirit and turn neither to the right nor the left. 
If he does that, the good God will strengthen him and will enlighten his heart and he will 
reach the level of a true man, either in foresight or in knowledge, and he will come forth 
from the darkness in which the children of Adam lie, being worthy to attain the Life of all 

116 See 84 and 86 in particular. Frank, on the basis of a rabbinic statement (which he takes to mean the 
virtual reverse of what was intended, see the discussion in shab 156a), explains that the struggle that 
resulted in the change of Jacob's name in the Bible led to the captivity of Israel in Egypt. 

117 Frank identifies himself here with Jacob (Cf. Gen. 32.26) on the basis of their common malady, an 
ailment of the legs. 

118 Gen. R. 78.10 

119 There is an error here. Either "Rachel" is an error for "Dinah" or, more likely, "Jacob" is a scribal error 
for "Joseph." If the former, Frank has in mind the midrash (fr. Gen. R. 76.9) which criticizes Jacob for 
hiding his daughter from Esau and not giving her to him as his wife. If the latter, this sentence continues the 
preceding one. The theme of Laban and his household recurs frequently, in over two dozen dicta. 

120 Again Frank jumps from the history of Jacob/Joseph/Esau to the history of his own following. Esau is 
identical with Edom and Christianity, he says, and if Jacob had not fled from Laban' s household and 
exposed himself to the envy and persecution of Esau then (Jacob Joseph) Frank and his Company would 
not have had to suffer under Christian domination but could have begun their journey at Laban' s, where 
one dresses in white (the meaning of Laban' s name in Hebrew) perhaps a reference to Shabtai Zvi' s white 
garments, perhaps to the revelation of the white (the Right Side) trapped in Darkness (see Attias, Scholem 
72, poem 51n5). Jacob's service for Laban and his flight with Rachel, Leah, their children and the 
household gods (Gen 30-3 1) is a recurrent point of reference for Frank. He seems to configure another 
archaic religion which has good and evil aspects; the Zohar speaks of Laban as the greatest of magicians 

121 68 lacks the interpolations. 
122 Cf63n 

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67. When God will grant me rest then I will reveal to you a certain word, from which you 
will know and will see perfectly the meaning of my stay in prison and of my present stay 
in Briinn, my status and position, and your position, to this point. You will be greatly 
sorry on account of your deeds, because you will know what you have lost, and you will 
know perfectly the story of Jacob and Esau, and Laban, and then at that time you will 
need no scolding because this very thing will scold you and will lead you step after step 
behind me. Then you will know what has happened and will happen in Poland. 123 You 
will also know why they display the Pope in Rome, and whoever will attain the spirit of 
wisdom will be able to know the other thing which will occur in Edom. But about the 
Father of Edom neither ability nor thought nor understanding can grasp what happens 
there. You will also know why I sent you flying from one place to another and why I 
ordered the whole Company to come to Czestochowa; and since you have been there, 
although you have seen nothing, not the power nor that treading, you will still be able to 
follow me on from that place; then you will know why Rachel died on the road, and what 
were those household Gods? 124 

68. From what place did Isaac get the blessing, which he was able to give to Jacob and 
Esau? 125 

69. That leader who led Jacob did not yet know the true road along which he was 
supposed to lead since here no one can tread, because it stands here, I will tread this 
vineyard myself, 126 and that was from God himself, for if Jacob had gained victory over 
Esau at that time then the rule of Esau would have now acceded. Jacob said, Go you, o 
Lord, in front of your servant, 127 and therefore now begins the rule of Jacob which will 
last forever. 

123 The reference is to the dismemberment of Poland. 

124 The incidents of the theft of the household gods and Rachel's death and burial appear in Gen. 31, 35. 
They are associated in Gen. R. 74.9 (Rachel dies as a result of Jacob' s oath), 82. 10 (Rachel' s grave on the 
road); Zohar 1.134a (Rachel's grave), 164b (the teraphim), 175a (Jacob's oath). What Frank meant is 
unclear. The traflm (household gods) might be magic, or sexual images; the root rfh is interpreted by some, 
including the Zohar as having to do with losing hold of something, thus perhaps abandoning the lower 
Torah for the upper. 

125 Gen. 27; cf pesikta derav kahana 1.12 

126 Isa. 63.3. (Both 68 and 69/1 lack the Hebrew transliteration which is found in the Appendix of Kraushar, 
vol. 1. The dicta as presented in Kraushar— in the body of the work especially but hardly less so in the 
Appendices to vol. 1 and vol. 2 that contain a large number of dicta fragments— are not to be relied upon. It 
is clear that he had a complete manuscript of the dicta, but his emendations— driven by various 
motives— restrict their utility as witnesses. It seems possible to make a single large exception to this 
general rule for the transliterated Hebrew (and Aramaic, Ladino) phrases that occur in the Appendices— as 
in this dictum— in Kraushar's renditions. He would not have added them himself. I have copied them into 
the notes when relevant to identifying the citation and its rendition; or when the orthography is of interest 
as it represents more than one contemporary realization of the Hebrew. Kfraushar] 1.378 has Hebrew: Puru 
durachti lewadi. The biblical text is interpreted in the Zohar 1.238a as speaking of the eventual conquest of 
"Edom" (that is, Christianity) by Israel (Jacob, the Jews). 

127 Gen. 33. 14. Zohar 1. 172a says that Jacob says this to Esau in order to postpone the reception of his 
father's (stolen) blessings until the time they would be needed by his descendants in order to overcome his 
brother and all other peoples. K 1.378 has Hebrew: Jawor ne Adojny lifne awdoy. 

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70. If Jacob, the Patriarch, had not gone at that time, none of the path or road along which 
it is proper to go would be known now. 

71. There were very many princes of royal lineage who went on a long road to ask for the 
hand of a certain princess and entered the palaces which she purposefully ordered to be 
built in the middle of that road, provisioning them with all manner of amusements and 
delights desirous to men, such as, music, dances, the comforts of life, alluring girls; and 
therefore all who were going to her were enmeshed in those nets which were set on the 
roads; but her true lover struggled through thorns and over rocks and after completing 
great tasks, he came to her. So I remind you, When you see such an alluring and 
deceptive place and want to take it, be careful that your heart not turn aside there, for that 
place to which we strive is very ugly and hideous and it is of this very place the psalmist 
said the following, The stone which the builders rejected became the cornerstone. 128 

72. When I will come to Rome you will be glad. But if you will be worthy to come to 
Poland, to Esau, then the whole world will recognize [it] and say that this is a deed of 
God's hands, and only at that time will they begin to mention the name of God, and at 
that time the living God himself will rejoice. There has not been a man yet who could tell 
bad from good. It may be that in that place which seems to be bad there good is hidden, 
kept in secret, and likewise the opposite. 

73. Indeed, Isaac, Jacob's father, was rich, yet when he sent him to Laban he sent him out 
poor. The proof of that is what Jacob himself said, I crossed the Jordan with only a 
staff, 129 because that crossing must be [made] in poverty, which only meant that that one 
did not go directly by the highway, but by an untrodden byway, and therefore he fled 
from Laban, just like when 130 someone falls from the top of a mountain, but we are going 
down the middle of the road, like a ship in the sea, as it stands, God gave the road 131 and I 
turn neither right nor left, with the power of my God I am able to go. 

74. When you will see some frightful place, know that God is not there, and when Jacob 
the Patriarch said, O how frightful is this place. This is nothing else but the house of 
God, 132 he was in error, for when at the place of God himself you have no fear. Likewise 
in Dziurdziow I saw a throne, and a man sitting on it and I became somewhat frightened, 
but I was told, Don't be afraid because God is not here, the one whom you see is just the 
one ruling over the power of Ismael. 133 

75. In the year of 1783 began the last days. 

128 Ps. 118.22 

129 Gen. 32. 1 1 with Rashi. Kl .378 has Hebrew: Ki bemakli uwarti es hajardin. 

130 69/1 lacks kiedy (when). 

131 Jer. 42.3 (prb); 68 lacks iak okrqt na morzu, iak stoi, Bog dot drogq (like a ship in the sea, as it stands, 

God gave the road). 


Gen. 28.17 

133 Frank says that the power Islam (Ishmael) possesses in this world is not directly from God but only from 
the demiurge that controls what power Islam possesses (temporarily). 

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76. Jacob said, This is nothing other than the house of God. 134 But I tell you truly that the 
living God has not yet had any house. Whatever Jacob needed he revealed only he just 
hid it with his words, but Balaam 135 described quite clearly our whole passage; little 
children will be able to read and clearly interpret all of it. When I see him, I will kiss him. 

77. Why is it, when the Jews are just entering a szkol, they begin right away to say the 
following words at the door, Ma tauwu aucholeischem [!] Jankow. Oh how good are 
Jacob's tents! 136 Yet they don't mention either Abraham or Isaac? 

78. Before the herb of Life there appears the herb of death, yet death is not there. It is just 
that to people's eyes it seems as though death were there. 

79. You ought to love every man, even though he be spurned by everybody. 

80. Those princes who pursued that princess and fell in the net spread in the road; they 
found themselves there because of the snare, 137 but her true lover was not like that, he 
took a lesson from a simple farmer that there are 7 places similarly provided with all the 
vices and in order that he might not fall into them he instructed him saying, If you go in 
there, you will never be able to return home and will never come to your beloved, the 
daughter of the king. Just like those two First ones, who entered the Turkish religion, 
They and their people who were led there are still hanging in the air, 138 therefore that 
farmer told that prince, You will work in the sweat of your brow for two days and on the 
third day you will arrive and come to her. 

81. When the time comes man will be renewed and will grow daily as proof of his being 
a natural man; though at first small, with time he will grow and become large. 139 

82. 1 will come to you 140 from a certain place and you will not recognize me; and you will 
come to the Company and the Company will not recognize you. 

83. Jacob said, Ma nauro ha mokaum haze. En ze ki im bes Elohim. O, how frightful is 
this place. It is nothing other than the house of God. 141 He was in error. There is nothing 
frightful at [the home of] God, but before God, before the place of his residence, there is 
great fear. 

134 Gen. 28.17; cf Zohar 1.151a 

135 Cf Num. 24. Balaam is taken as a great magician, related to or identical with Laban and a promoter of 
unchastity in Jewish tradition; he is also identified with Jesus while Zohar 2.22a contrasts him with Moses. 

136 Num. 24.5 

137 Cp 71 to this point in the tale. 

138 The reference is to those followers of Shabtai Zvi and Baruchia who converted to Islam. The image of 
"hanging in the air" is perhaps to be associated with the legend of the coffin of Mohammed which is 
suspended between Heaven and Earth. 

139 The theme of the natural, giant, proportions of true man, i.e., Adam before sin, and the consequent 
reduction of height thereafter which will be repaired through the endeavors of Frank is quite common in the 
dicta. In the days of the messiah his great pre-fall height will be restored— among a couple of dozen other 
things— toman. See GenR. 12.6, etc. 

140 The Brothers (and Sisters?) 

141 Gen. 28.17; 76 n, Zohar 1.151a associates the event and the place name with the aspect of Judgement. 

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84. When Jacob was wrestling with the angel, the angel asked him, Jacob, where are you 
going? He answered him, Into the field 142 of Edom, that is to Poland. He said to him, And 
do you know, Jacob, what there is to do in Poland? Well then, such and such is to be done 
there. At that time a great fear fell on Jacob and he fainted. Thereupon the angel said to 
him, Lau yekore and Schimcho Jankow ki im Isruel [!]] Not Jacob is your name, but 
Israel. 143 Another Jacob will come and carry out these deeds in Poland. 

85. You must know and understand that every kingdom is maintained by some powerful 
thing. The proof of this is, all the Israelites had their power through maintaining the 
Temple, 144 and as soon as the Temple was destroyed, they were immediately exiled; and 
so it is in Poland, the great power of their guard was in Czestochowa because of that great 
guardian who serves /: hidden:/ 145 in it, as it stands, The servant-girl has inherited the 
property of her mistress, 146 and as soon as we came there, then the country was divided 
and the words of Balaam were fulfilled, Wehoio Edom iereischo. Edom will be passed on 
as an inheritance, 147 which has not yet happened since Poland [became] Poland. If you 
had been whole, then it would have happened to it as it happened to the Temple; and now 
you have dropped the letter Alef and begun with the letter Bes . 148 Even the newcomers 
from the faraway countries, even if they were whole I would nevertheless be unable to 
reveal [it] to them, because they were not together with me from the start. 

86. Every man is tied by a thread to his fortune, with only this difference, that one is [tied 
by] a simple, woolen thread; and another, whose fortune is great, is tied to it by a golden 
thread: he who is of pure gold from head to foot; not as it was with Nebuchadnezzar, 
where only the head was golden, 149 but wholly gold; that one stands before God, without 
him it is not possible to come to God himself. He has the power of just looking at a man 
[made] of earth and changing him to pure gold as he is himself, and those who will be 
worthy to come to this, that they may be transformed into [gold], such [people] will be 
able to come to this, that God himself will be able to look at them and give them eternal 
life. But in no way can God look at people [made of] earth since they are subject to 
decay; I wanted to lead you away from the name of Israel, since that name has no 
fortune, 150 and tie that golden thread to you, but you have entwined it with a woolen 
thread. N.B. In Czestochowa in a dream the Lord once saw himself completely gold, even 
his hair, nails etc. were pure gold. 

142 In Polish the word "field" is pole. 

143 A confusion of Gen 32.29 and Gen. 35. 10, see notes to dictum 63. 

144 The German word is used rather than the Polish (swiqtynia). 

145 68 lacks the interpolation. 

146 Prov. 30.23. Generally, the Zohar takes this passage as referring to the replacement of the Shekhina by 
Lilith, light by darkness. See 3.265bf 

147 Num. 24.18 

148 Perhaps a reference to the replacement of the Torah of Emanation— the one which was lost, the Tree of 
Life— by the Torah of Creation which begins with the letter bet rather than alef. 

149 Dan 2.38 

150 Shab 156a and 63 nn 

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87. The time will come when they will try to push you away from me saying to you, Go 
away from me. Whoever leaves me at that time will be pushed away forever, and 
whoever stays, that one will stay with me forever. 

88. The time will come when you will see me as though I were anxious and frightened of 
something because I will have to display that [appearance], but don't you be anxious and 
have no fear of anything so that fear will not get the better of you. Then you will see a 
certain thing, and it will seem to you that the whole world has risen up to destroy you, 
then [you must] have the heart of a lion, or leopard, or tiger. Even if a very sharp saber is 
put against your neck, you have nothing to fear because God is with you and he will 
certainly save you, and surely such a man who has good faith then has [i.e., will have] 
something to celebrate at those times. 

89. He who will be worthy to come close to God himself, at that place which is before 
God, that one will receive wisdom 7 or 8 times greater than Solomon had. 

90. When we shall be worthy to come to Esau, that is to Edom, then the world will begin 
to mention the name of God and they will say that this is all a deed of God, but till now 
not only the name but even the by-name of God has not been mentioned, and the whole 
world has no knowledge of him at all; but as soon as God will be revealed to the world, 
the whole earth will come out from under [its] curse 151 and will be changed into gold, and 
it will daily produce fruit and various foods; at that time there will be neither cold nor 
hot, only temperate season. 152 Those, however, who are worthy will see God himself and 
every day they will grow twice as big as they are and this will last 1 10 /: 120:/ 153 years, 
afterwards they will be rejuvenated as a man of 24 or 25 years of age. But how great the 
sun will grow then is impossible to express. There will be only day at that time and there 
will be no night, because night is the punishment of this world; but when it will always be 
day, then God will be pleased with his deeds and all creation will rejoice in its creator. 

91. What did Christ show? Just that, that all [people] do pray to a painted picture. N.B. 
There is in this world a plaque to which all the kings went; King Solomon looked at that 
picture more than the others, therefore it is said, He was wiser than all the others. /:Once 
the Lord, while indicating the entrance door in Czestochowa:/, 154 said, If only a man 
would sincerely pray here to God /:at this entrance:/ then here /:from here:/ God would 
answer him. 

92. Those domestic gods are statues, so why did Laban say, For what reason did you steal 
my God? 155 1 am telling you truly, that that Maiden Jacob pursued so as to possess her, 

151 Gen 3. 17; Zohar 1 .70b. The theme of the God whose name is unknown may relate to the gnostic or the 
Aristotelian concept of the God who did not make this world/ the Cause of Causes, the First Cause etc. The 
gnostic concept is closely associated with Shabtai Zvi (by Scholem particularly); the Aristotelian one 
particularly with Avraham Cardozo. Cf Zohar 3. 11a. See also, Liebes, sod... 193-4 (to 2 Chr 15.3 and the 
God Israel lacks). 

152 Cf Sanh 98ab 

153 68 lacks the interpolation. 

154 68 lacks the interpolation here as well as the two following in this dictum. 

155 Gen. 31.30. The Hebrew word elohai may be understood as either "my gods" or "my God." 

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she still stayed at [the place of] Laban. If Jacob himself had taken these gods, then he 
would have possessed her in wholeness, but he would have needed to stay [at the place of 
Laban] three years more, only he could not endure it there any more and fled from him, 
and because of this he did not accomplish anything at all with Esau, but if he had gone 
forth from Laban in wholeness, then he would have led everything out with Esau 
completely, 156 and because of those gods Rachel died. 

93. Pay heed, the advice which Rebecca gave to Jacob, that he dress himself in goathide, 
was a woman's advice, likewise the blessing taken away was done by means of cheating, 
and if Jacob had relied on God, and awaited God's permission for it, 157 then he should 
have trusted that with the help of God he would have been changed from smoothness into 
hairiness and that even if Isaac felt him, he would have found him like Esau; but he did 
not go to this thing in truth but only using deceit, therefore he did not bring about the 
result to which he rushed. But we are going now in trueness and with a whole heart, 
therefore God will help us. 

94. The time will come when the Truebelievers will be far from me, 100 or 200 leagues, 
yet just so they will be close to me. Remember well what I am telling you. 

95. Once in Czestochowa the Lord said, We are chasing a portrait. 

96. A certain princess of lesser rank than a prince wanted absolutely to have him as her 
husband, sent [a message] to his father that he give her his son [in marriage], threatening 
otherwise to go to war with him. Seeking to avoid any conflict, the king summoned the 
gardener and having given him a convoy sent him to her. The princess, waiting for the 
one she fancied, ordered the whole road in that region as far as her palace to be laid with 
the very richest cloth. The gardener, when riding, noticed it and gave the order to turn 
aside so as not to damage such costly cloth. He arrives. The princess takes him to her 
garden where she ordered the trees set the wrong way, all the flower pots turned over etc. 
Unable to bear it anymore the gardener, so as not to reveal his art, begins to say this is 
bad, that is not good, this must stand so, that otherwise. The princess realized right away 
that this is no knight of royal blood. She sent him back and threatens [war] if they do not 
provide the true prince. The king tries it again and sends his chef. That one also seeing it 
covered with cloth orders the expedition off the road. Having come to the kitchen and 
having found something or other not in order, [he] began to argue about the kitchen, 
according to his ways. The princess recognized him also, sent him back with the final 
warning that war was imminent. Willy-nilly, the king sends his real son. That one goes 
right over the material on the road, being used to it, noticing nothing. The queen [!] then 
recognizes the true one and unites with him. 158 So it is with you, You should have trod on 
all laws, those which have been given; likewise, when I said something contrary to you 
and you could not accept it, but the wise man must understand that the herb of life is 

156 68 lacks wzupetnosci (completely). 

157 68 lacks i pozwolenia Boskiego na to wyglqdai (and awaited God's permission for it). 

158 68 lacks Krolowa (!) poznaie prawdziwego i tqczy siq z nim ( The queen [not "the princess"] then 
recognizes the true one and unites with him.) 

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enclosed in the deadly one. It was necessary for you to listen to everything until you 
became worthy to come to the herb of life. 

97. There was a certain royal family which was always sick and their household sickness 
remained constantly unsuppressed. A certain sorcerer came along and revealed the cause 
of that sickness. In ancient times, he said, a certain sorcerer, having fallen in love with a 
maiden of your family, wanted to take her as his wife. Since she would by no means have 
him, he turned her into a tree and, having carried her to an inaccessible mountain, he set 
that tree in a vessel made of three metals, surrounding the mountain with tigers, lions and 
other fierce beasts. No one can free her, said the newcomer, except someone from your 
family. The king, the head of that family, had 48 sons. He wanted to keep the last one and 
sent all the others to find the lost [maiden] and thereby to free the household from the 
sickness reigning over it. But the sorcerer insisted that every single one must go, saying, 
It may be that the last one will have the best luck. They all went. 12 go to the mountain, 
but the wild beasts wound them and they turned back, refusing to go any further. The 
youngest one, who was to inherit the crown, after having armed himself well, goes up on 
the mountain with a spear in his hand. A tiger jumps out at him. He thrust the spear into 
him. The tiger fled with the spear stuck in him. The prince was left completely disarmed; 
only a trumpet was left to him. He began to blow it. At the sound of this trumpet all the 
beasts run away. He clambers with all his strength through brambles, thorns, rocks and 
holes and gets to the top at last and, after having rested for a while, he jiggles the vessel 
of three metals. The princess changes from a tree to a live woman as beautiful as she was 
before and she recognized right away that he was from the same family that she was. He 
takes her home, to universal rejoicing. The sickness ceased completely and that was to his 
eternal praise. So it is here, we are from the youngest generation, we must try with all our 
strength to do our best on behalf of our fathers and fore-fathers and our own children and 
grandchildren, so that there will be no evil forever. 

98. Egyptian wisdom is founded on this, that one name of [one of] the three gods who 
direct the world 159 is known to them. /:For that reason the Nile overflows and makes the 
soil fertile.:/ 160 

99. A certain witch, the one possessing great palaces under water, said to a certain prince, 
a little dwarf, after having cured him and made him extremely tall by a potion which she 
gave him, Take note how great is my power, yet we cannot compare ourselves to the 
power of God. The power which He will give to people will be greater than the 
resurrection of the dead as regards beauty, height, rejuvenation and all. 

100. During this age the kings do not care at all about their authority, but only behave 
like common soldiers /:officers:/. And all this goes on getting lower until it falls /:the 
same way religions are declining:/. Polish lords too sometimes dress themselves as 
peasants for fun, and princes along with them /:they are also thus debased:/. 161 

159 For the identity of "the three who direct the world" see 447n 

160 68 lacks the interpolation. 

161 68 lacks the three interpolations in this dictum. 

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101. There is a certain place in the sea, where pure golden fish are hidden, but no one can 
catch them, because he would put himself in great danger. 

102. There is a certain tree whose lofty branches spread beyond the walls which are set 
about it nearby. One standing outside thinks that there are very many trees, but one who 
is inside sees that only one tree is there. This is what we should know, and pursue just 
one tree and not search for many. 

103. You see me before you as a prostak. You should have concluded on the basis of that 
that all laws and teachings will fall. If scholars were needed then they would have sent 
you one with knowledge of everything. 

104. 1 order you not to make a move by yourselves; even if you were to see that golden 
bird, because as soon as you should touch him, he would turn into nothing [in your 
hands]; except when I order you to do it. At that time you will be able to move and take 
it. When I summon one [of you], one [must] come, if I summon two, two [must] come, if 
I summon no one, none [must] come. 

105. A certain princess sat locked in a tower and any princes wanting to come to her had 
to keep the bird that sat in front of her prison from sleep for three days and three nights. 
A certain prince, having succeeded in carrying out the prescribed task, when he came 
near her was struck by the extraordinary brilliance of her beauty, wanted to touch her 
hand; and she, having noticed that, threw him several leagues away; it is like that with 
you, that which I tell you to do, you must do, but without my order be careful, because 
you yourselves see how you have fallen. 162 

106. Czestochowa was called from ancient times the Maiden. Now, when we have come 
here, so the Moscovites have entered her. 

107. 1 have unfolded many things before you, but you have not asked me about a simple 
thing, such as a child ought to have asked about. Why indeed was Jacob chosen from 
among the Patriarchs, the proof of which is that he served Laban for 20 years and worked 
hard, and also went to Esau; surely he pursued some kind of life; moreover he himself did 
not demand Rachel from Laban, rather Laban himself asked him, Are you then my 
brother, that you would serve me for nothing? Only then did Jacob answer, I will serve 
you for Rachel, your younger daughter, 163 and he indeed kept his word and did serve for 
her, and then she died on the road. Was it arranged that he should pursue a Maiden such 
as would die? If you had asked me, then I would have answered that he did pursue a 
maiden, but she was only a portrait of the real Rachel, on whom all life depends, and she 
stands before God. 

(bl06.) 164 /: The Lord continued to tell about an incident with a certain king, having as 
wife an oracle filled with [all the] sciences. That king lived more than 1000 years, and 

162 Zohar 2.99 is a likely source for these tales of the hidden princess and her aspirant. 

163 Gen. 29. 15 ff. 

164 68 lacks this dictum; 69/1 fails to include the "close interpolation" mark at the end, cp 44. 

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then he made a statue, ordering 7 provinces he had conquered to bow down to it and 
worship [it], which these provinces did not want to do. The oracle, his wife, deplored his 
deed saying, "God living or concealed is in this world, the place of his residence is not 
known, but He is eternal." His brother's son, named Holler, later rose up against him and, 
although he ruled only one province, the other 7 provinces acting together with him 
expelled the king and his wife beyond the seas, and Holler set himself on the throne of his 
uncle. Having later found a wiseman whose deeds were only evil, he asked him to bring 
him his uncle, the king, so that he could kill him, which [the wiseman] did, seeking no 
reward except to kiss King Holler on both of his shoulders, and, being permitted, he did 
so. At that instant two snakes came forth at the places of the kiss and began sucking King 
Holler's blood. The king cried out to [the magician] for some means of rescue from that 
predicament. The scoundrel advised him to kill people daily and, with the brains of those 
killed, to feed the snakes, which he did, ordering very many people to be put to death. 
Finally the king was dethroned and the son of the former king took over the rule of the 
kingdom. The oracle, the queen mother, ordered that Holler be thrown into a certain cave 
where he, being murdered by these snakes, ended his life, and thus on him the following 
verse was fulfilled, The evildoer is killed by [his] evil. 165 

108. 1 tell you, people who come forth from earthly seed have no soul yet and their spirit 
is like that of a beast, and that is what Job said, Through my body I see God, 166 which 
means, that that Adam whom he created Adam was not whole, but those people who will 
be worthy to embrace a soul from God himself will be able to see from one end of the 
world to the other and live forever. Even concerning Jacob no more is [said] than that his 
spirit became alive— but not [his] soul. 167 

109. There is a certain bird which possesses a peculiar stone, that stone renders 
invisibility. That bird, when flying away from its nest, leaves that stone on the tree where 
the nest is found, and due to this renders the tree invisible as well as, being there, its 
children. There are three idols who sit on a great mountain covered in a dark cloud, one at 
the very bottom of the hill, the second at the middle and the third at the very top. These 
can see that stone /: that tree:/ and even catch the bird itself despite its invisibility, with 
their craft /:with the aid of a mirror in which the shadow of the tree in which that bird 
nests can be seen:/. 168 If such a bird is caught by means of a shadow, 169 and the one who 
caught it doesn't let it sleep for three days and three nights, then that bird will not go 
away from him anymore; and if that man tie a little bell to that bird's leg with a little 
chain then it would fly about until it flew to and stopped at such a place where treasure is 

1 10. You have not come yet to Das , since Das is that hidden Das and the explication of 
the word Das means knowledge, that is, Know before whom you stand. 170 And if you 

65 Ps 34.22 

66 Jb 19.26 


Cf. Gen 32.31 

68 68 lacks the two interpolations in this dictum 

69 69/1 lacks Przez Cien (by means of a shadow) 

70 Avot 2.14 (but 'amel vs 'omed); or, Ber 25b (in plural); otzar ha midrashim, eliezer, 20 

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already were in this Das , you would no longer be subject to defect, to sickness, or to 
death, because no evil dwells there, and one must enter that Das in purity and clarity, not 
subjected to any teaching, laws, religions and bad ways; and it is necessary that one 
entering there possess one degree of virtue higher than other people, but I have not yet 
found that among you and therefore I have led you now into ordinary baptism and have 
come with you myself. 

111. During the examination in Warsaw I said that I would be put in prison, but in the 
same month 171 1 go in, I'll get out, and I was asked, How many years will you be 
confined? I answered them, King David has disclosed the time of my confinement in his 
second psalm. The verse, /: "You are my son, I have sired you today":/ 172 and he told us, 
When a child is born, it must be able to come to that degree, that it may be able to be 
called the son of (that one, who is) the assembly of Israel, such a one must be 13 years of 
age. Rejoice young man in your birth. 173 1 waited for you such a long time, now you must 
wait for me. 

1 12. 174 1 have set you up [made you] just like a mirror which is transparent and I myself 
would have been the backing; that is, the silver foil of that mirror. You, in your turn, 
ought to have been like that for the Company and afterwards for the whole world. Now I 
have had to remove that silver foil and you have been left like plain glass in which it is 
not possible to see oneself. If, for example, several lords should come {with their 
servants} to a certain lord to pay him a visit /:and this lord would be coming out with his 
servant to welcome them:/ and if this servant {one of the servants} should jump out in 
front of his lord {and the one who was receiving the visit} and himself would start 
talking with the guests, /:and the lord would be left behind saying nothing:/ would that be 
right? But you were doing so. {So it is with you.} I came from Lwow to Warsaw in 
[17]60, 1 was doing {I was to have done} what I needed to do to stir the lords to anger at 
all costs, I was working {I was to have worked} all kinds of unpleasantnesses on them, 
and you jumped out in front, 6 of you in Lwow and 6 in Warsaw, and you were telling 
things about me which I did not order you to, and from the start you already began to 
oppose me. From that time I remind you, if you want to be whole don't listen to any 
people, for there is no man who could be a degree higher than you because the soul has 
not yet been infused, as I was telling you before. Follow only the true God, be obedient to 
everything that you hear from me, then you will be able to reach a good result, and I tell 
you this, Let all your deeds be [done] in truth and wholeness, without deceit, and when 
you see that one of you is speaking evil, you should scold him for it, and if this doesn't 
help, you must distance yourselves completely from his ways. When I came out of 
Czestochowa, I told you that I would take off your heads, but God forbid that I do it. I did 
not come to kill anybody, only to put you down so that you not [act like] chiefs over the 

171 68 has mieyscu (place) and the mistake has been corrected by a different hand to miesiqcu as 69/1. 

172 Ps 2.7; 68 lacks the interpolation, the translation as well as the Hebrew transliteration. 

173 Eccl 11.9 

174 1 have inserted material from 68 here using braces; the interpolations of 69/1 are marked with the usual 
/:...:/. In its rendition of the parable, 68 has a servant of the visiting nobles leap out between them and the 
host; in the historical passage relating the occurrences in Warsaw in 1760, 68 uses an irrealis form. 

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1 13. Whatever Jacob wanted to he revealed in his last days, but he hid it in [his] words, 
however Balaam spoke so clearly that little children could read it in szkol and explicate 
all of our most recent step, as the following verse of Balaam words it, Hen om levodod 
ischkaun, ubagauim lau ischaschauw. 17S A certain people will live alone and although it 
will be already among [other] peoples, 176 nevertheless it will not be respected there, and 
that is very clear, he whoever reads it must understand that this fits us since we have 
received that estate. 177 But a second verse expresses much more, if I were to reveal it to 
you then, God forbid, you would destroy all Truebelievers and just whoever is of Israel. 
So, if I should want to reveal what took place during the time of Chmielnicki in the year 
of 1647 and what happened with him, you might also destroy many people, and if at that 
time so much blood was spilled, then just how terrible would it have to be now? 

1 14. My present journey must be openly revealed to everybody, and the one who follows 
me, even though he might conceal however he acted badly, there will come a time when 
all his bad deeds will be openly revealed. Those, however, who have good deeds, those 
likewise will be revealed, like a pump that pours water out at a farm so is it with you, If 
your deeds will be naughty then you will come to a low thing, and if they will be good 
then you will come to a pure thing and beautiful, as it clearly stands, Make yourselves 
holy and you will be holy; 178 just as the proverb says, As we to our God, so God [is] to us. 
Similarly, as a husband loves his wife, so she [loves him] in response; they counsel each 
other together and rejoice in what befalls them; so, he who pays [me] honor, him will I 
honor in return. Also, when you are told something then 6 of you should come together 
and consider well whether you should heed it or not, as it stands, Weigh [carefully] the 
steps of your path. 179 On the other hand however you have intelligence, you should say, 
We have come to this estate following our leader, why should we listen to another man 
now? At the beginning also, when you came to me in Dziurdziow, you should have 
inquired, saying these words, The Truebelievers who are now in Poland, are now in 
difficulties, What do you advise? and I should have answered. But you came to me and 
began to sing songs. It is however customary to do only what the host says, therefore I 
had to distance myself from you right away. At the beginning as well, after having come 
to Rohatyn at the Polish border, at that time you had disputes with the Jews, and you sent 
messengers to me. Why did you not, in a natural way, ask, Why have you come here to 
us? and Give us advice; but you asked me whether I had come by the orders of those who 
were left of the Second, the priest 18< Wc? and therefore I had to chase you out to Walachia 
with a mighty hand to people whose language you did not even know, and you very 
nearly fell into the hands of Tatars, if it had not been for a special favor from God which 
protected you. And therefore you had to bear hard imprisonment and to take flogging and 
be bound by chains until God took pity on you and your children. And I sent a weak man 

175 Nb 23.9 


From this it seems clear that Pol. narodow, "peoples", translates Heb/Yid goyim, "non-Jews" in many of 
the dicta. Narodow also translates Heb. 'amim, "peoples," this term meaning "non-Jews" as well, cf 622. 
177 The word "estate" is used here and elsewhere in the sense of "caste," primarily indicating "religious 
community" to translate Pol start, "position, status," e.g., 'Turkish estate" means Islamic religion. 

Lev 20.7 





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named Osman to save you from that place where you were thrown and he led you 
through the river Dniester by means of a miracle of nature, which was much greater than 
the crossing of the sea out of Egypt. Then I came to Iwanie on Saturday evening in 
January of 1759, and I found you in that wasteland and I took you from the other side of 
the river and revealed to you that holy estate, why then did you not ask me right away, 
What are we to do in that estate, how should we behave and to whom should we pray? 
You were lacking sense, but I did not treat you that way. I chose God-fearing people and 
I set them up as Brothers and Sisters and I loved them so that I could entrust to you a 
certain secret thing, but you turned away from me right away, and you opposed me and 
you followed blind people /:who raise themselves up saying of themselves that they have 
a rank from God and can grant it to others and give them annointment:/ 181 {and you said 
that the soul is found in this world already and that you knew who had one, and you 
annointed} and you sought out foreign gods about which I had not commanded you. I had 
thought that I would have a vineyard but there remained only dry bushes. Finally, after 
leaving the prison and coming to Warsaw, I did not find any of you, and because you 
blasphemed before the lords I had to leave this country, which was God's succession, as 
you heard it from me, That I would go to Poland, and I have had to move on to another 
land to this day. And all because of you so that you wouldn't perish in the eternal abyss, 
God forbid, and I /:suffer till the present time:/ 182 with you. At least from today on be 
whole at last. 

1 15. 1 told you in Iwanie that there is a certain herb in the earth which cannot be pulled 
up except in silence. King Solomon said that also, A time to speak, a time to be silent. 183 
You should not have uttered a word among [other] people. I also told you that a certain 
lord asked me whether the true God is among you? and I answered him that it stands in 
prophecies and is written in the Bible. He told me, I know it even without you, because I 
already read about it a long time ago, and I studied it, but I am asking you whether there 
is some new thing among you, if there is a God who is able to give eternal life? But you 
did not draw any wisdom from my simple tales. One must understand and study well in 
order to understand my simple stories. Therefore, from now on I will not reveal anything 
to you unless you will be worthy. If I would see that lord now then I would show him the 
truth and he would give me half of his riches. Be you worthy to see with your own eyes, 
and every one of you will see and will understand, as each heart dictates. Similarly, I told 
you a few adventures from Bucharest; it was for you to determine whether I, who came to 
lead you to religion, was telling idle things. It was for you to understand that in this 
foolishness hidden wisdom was found, and everything which appears from above as a 
deadly herb, inside [it] there is contained the herb of life. I gave you a good thing but I 
covered it on the outside with a screen which in your eyes was ugly, and therefore you 
did not understand anything and did not find anything. Before you were born, I felt birth 
pains with you, and now, when you have almost been born, I still feel pains with you. 

181 68 lacks the interpolation; 69/1 lacks the material from 68 which follows (in braces), y mowiliscie zejuz 
Dusza test na Swiecie y poznali, u kogojaka iest, y daliscie Pomazanie. 

182 68 lacks the interpolation; it has wraz, (together, at the same time). 

183 Eccl. 3.7 

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1 16. In Iwanie the women saw that I have three bulges on me, and they did not 
understand for what good thing I established them, but I cannot reveal that even now, if I 
revealed that to you, then your souls would not be able to stay in your bodies. King David 
exposed himself and Michal said to him, You have exposed yourself like a shameless 
person. 184 Surely it was not an idle thing and surely he had a higher power than 
everybody else, and he revealed that power. The power of the Turkish state rests upon 
that, that the sultan takes a servant for his wife, and therefore David was granted the 
honor that from him came Solomon, that he took Bathsheba for his wife, and therefore he 
exposed himself in front of the servant girls. To whomever this treasure appears, that one 
should take it. This treasure appeared to those women, they saw two and the third one 
began to come out, and five would have come out and they would have entered eternal 
life and [such] great power that no knight in this world would dare stand against them; 
and the kings and lords would have knelt before them; indeed, I showed you that verse 
from David in Czestochowa so that you would remember what happened in Iwanie and 
so that you would keep faith, but you did not sense that. 

1 17. Abraham dug a well. Isaac too dug a well, 185 they worked so to gain a certain good 
thing. The one chosen from among them, 186 Jacob, came to that well, 187 but not to the true 
well, because Laban cheated him, and if Jacob could not reach it, how could you 
undertake to search on your own and want to snatch it? 

1 18. A certain king had 4 wives. They all bore together and on the same day and at the 
same hour, 4 sons. When these grew up, their father, the king, died. The lords of that 
nation did not know to whom the scepter had descended, therefore they decided, after 
locking all the gates, to wait for morning. The first entering the city had either to give 
advice on the matter or become the king himself. So it stood. A certain dervish came in. 
He advised taking the deceased father and to put him on his feet after having tied him to 
something and to give these four children, each one, an arrow in hand which they should 
aim at the father's heart, and the one of them who hits, that one should become king. It 
was agreed upon. Three of them took shots but only hit close to the heart. The fourth one, 
when his turn came to shoot, said, Not only this kingdom but even two such would I 
renounce rather than dare shoot at the heart of my father, the king. At that time the 
dervish ordered that this 4th should take the crown, because God himself chose him, for 
he would be compassionate to people, not like those other 3, who, having no feeling for 
their father, how could they be compassionate to people? Just like you, You have shot at 
me, how then can you have any feeling for the Company. 

1 19. 1 am still weak in the breach 188 because I am waiting and hoping for the thing which 
was prepared for me in Iwanie, the one that those two women saw with me, two bulges 
emerging and a third began to emerge and so on until there would have emerged five. 

84 2 S 6.20 

85 Gen. 26. In the Zohar the well is often a symbol of the sefira Malkhut, the sefira of the Shekhina. 

86 Jacob is the choicest of the patriarchs, Gen R 76. 1 

87 Cf. Zohar 2. 12b 

88 I.e., hernia. 68 has na broch (as if from German); 69, na broch (Yiddish, cp. Hebrew shever). 

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The majority /:the egress:/ of the bulge /:was:/ 189 would have reached above the belly 
button, because if a child lies below the navel, from there death results and acts, but when 
it is so [above the navel], then at that time it will come to life, however if it goes further 
up then it comes to eternal life. 

120. There was [once] a bear. During its absence its children were taken from the lair. 
Out of the great pain of not finding the children [when she came] back, the bear fell upon 
the village and wounded animals and people. The elders of the village sent to it the 
following order, If you will not leave us, then we'll bring two districts together and 
destroy you. The bear laughed and sneered at it. They sent the same message again with a 
memorandum that, We'll gather 4 or more districts. The bear made fun of it again. Finally 
it was sent to [the bear] with these words, saying, In our village there are 4 brothers. We 
shall send them against you. When [the bear] heard this, it collected itself and went off on 
its way, after having withdrawn from the village right away. So it is with you. I set you 
up as Brothers so that I myself would not go upon these dangerous roads, so that you 
would be my helpers, but you did not want it. From now on I admonish you that you be 
whole with God and people with all your heart, without falseness as you have been till 
now; at that time you'll be worthy to see what God does in this world, and everything, 
particularly his miracles and his greatness. If, God forbid, you turn away to the other side 
and you don't listen to that which I order you, then you'll see everything but will 
understand nothing. Even those who stand outside will understand more than you do; but 
after having heard what they talk about with each other, you'll understand it yourselves. 
Be therefore in wholeness; you will be worthy to see and know the clothing of Esau. That 
robe is stored away here in this world, not in any other; You will also understand why the 
kings divided Poland among themselves; most especially I remind you not to have an 
unfeeling heart towards what I order you, because he who hardens his heart, that one, 
God forbid, falls into the evil power. When a man hardens his heart against one thing, 
then even if somebody comes to him and tells him some good thing from God himself, 
this nevertheless does not reach his ears and he listens no more and does not accept it, 
because he has blunted his heart to one thing already. Therefore, I remind you, be careful. 
I tell you this, If you will be in wholeness with God with all your heart, no powers will be 
able either to hold you back, nor to hurt you. A proof of that is the mission of Jakubowski 
and Ludwik 190 to Constantinople. Despite the fact that the vizier set himself against them 
and sought to destroy them, he fell from his office and was killed by the order of the 
sultan that same day. And so they have returned to me in peace, because they were 
messengers from me by the order of God. And who can do evil to such? I had also the 
power such that whatever I would just let out of my mouth, be it bad, or be it good, it was 
carried out right away, as it stands, He commands and it is fulfilled immediately, and that 
power was prepared for you, and I had hopes to acquire higher power, but, seeing that 
you had fallen in this net, and I had to become angry with you and curse you, because 
you would have, God forbid, perished in the twinkling of an eye, therefore I had to let 
that power slip from my hands. You say that we are doing the will of God. Who ordered 
you and from where do you know which deed is the will of God? Indeed, it stands, To do 

189 68 lacks the interpolations. 

190 Ludwik Wolowski (Shor) 

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your will, o my God, I long, 191 which is interpreted, When God orders, and not from 
yourself alone. 

121. There was a certain private soldier of royal blood. He served for several years for a 
foreign king and did not acquire any rank. He complained once to the king. The king 
asked who might he be? I am of your blood, o king! But I ask you who you are? I have 
been until now, he answered, lightheaded and was always doing something bad. The king 
said, Then I don't recognize you as a relative. Not relying therefore on me at all you must 
yourself earn a rank and repent your past deeds, and thereafter set yourself to learning the 
art of the knight. The youth did so. He tended to everything until he earned the rank of 
major. The king regularly asked the generals how he was behaving and whether he was 
improving, because the king was always glad to treat him well and advance him. 
Everybody praised him to the king. Only then did the king raise him to the highest rank, 
naming him a Feldmarszal, and allow him to come to his table. Only at that time did the 
king publicly inform all the generals that he was his nephew, but before that came to pass 
the king did not want to recognize him as of his blood. So it is with you, If you will be in 
wholeness and will yourselves try to achieve rank, then I will be able to grant recognition 
/:to recognize you:/ 192 among you. I am still looking to a certain place; when they tell me 
to accept you, even though they may only hint it to me (but) I will do a lot and will raise 
[you] from the bottom to the top. 

122. Jacob's children were mighty. They destroyed the whole city of She[ch]em 193 and 
performed many military tactics, but when they came to their brother Joseph, it was very 
easy for him to take two of them and put them in prison. 194 All this was because they did 
not obey their father Jacob just like you. When I came out of Czestochowa, out of prison; 
if at that time you would have been in wholeness, you would have been able to know all 
70 languages, 195 and now I myself would be glad to learn at least one of them. 

123. Jacob could not receive the blessing from Isaac except in Esau's robes which are 
attractive. 196 Observe carefully, our present walk is the same Jacob took, because Laban is 
at [the place of] Esau and Esau is at [the place of] Laban, and all of these are one and the 
same [place]. Jacob asked, Save me, o Lord, from the hand of my brother, from the hand 
of Esau. 197 He did not say from the hand of my brother Esau. Saying this he gave a sign, 
for the present time, that Jacob should be saved from the hand of his brothers. That other 
Jacob was crippled, 198 so is it here and now. 

124. All efforts of the ancestors were dedicated to this, that they might pursue that 
Maiden, upon whom the whole of life depended and who gives protection from all evil; 
no weapon has any power over men because of her help. Just as the Patriarchs dug a well, 

91 Ps 40.9 

92 68 lacks the interpolation. 

93 Gen 34 

94 Gen 42.25; cf 43. 12 

95 On the Seventy Languages, see Ginzberg, index; on Jacob's loss of these languages, see Zohar 2.41b. 
96 Cfl85n 


Gen 32. 12, Rashi ad loc. and Gen R 76.6 
' Gen 32.26 (Frank is referring to his own illness as well.) 

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and Jacob found a well, and at it Rachel, and removed the rock from that well; 199 even so 
Moses, after having come to the spring, met a Maiden there. 200 In a parable, There is a 
supervisor of forest animals and whenever these animals gather in groups, he sends a 
guard to see that no shot harm them. When he sends one in the form of a male, then the 
hunters may do harm, since he goes away, jumps about, plays pranks while, in the 
meantime, the hunter kills. But when he sends a guard in female form, then no animal 
will die, because she guards well and protects them from all evil. A wise hunter notices 
who is the guard and, when he sees the Maiden, he doesn't even raise his weapon, and 
goes away. The same way we should try and find such a guard. 

125. In Iwanie the Lord said, There was a king who erected a great church. The Master, 
the builder, laid the foundation at the site in the earth and above it to the height of a man, 
having done that he ran off from work for 13 years, and the bottom part remained in the 
earth because nobody wanted to undertake the completion of that structure. After 13 
years the Master returned to finish the edifice. The king asked him, Why did you run 
away abandoning the work? Wouldn't I have paid you? The Master answered, The 
building whose foundation I have laid is very large. If I had finished it right away, then 
this bottom part would have given in under the great weight and the building would have 
fallen down, therefore I left on purpose, so that bottom part would seat itself well in the 
earth, as much as it needed to and will not go any further [down], therefore I left it for 13 
years so it would settle itself in the earth and not move any further; now I have begun to 
construct the building upon it and it will be eternal and never fall. For that reason I gave 
you a sign concerning my imprisonment, but you did not understand it, that you needed 
to be well-founded. Again, in 1783, he brought the same parable, about a king who was 
building a fortress upon a high mountain and this process of building lasted for 13 years, 
then he abandoned that building and this lasted again for 13 years, and he did not build 
anything during that time. 201 

126. Since the time of Adam the world has been falling constantly lower and thereby it is 
constantly breaking so that new can be built, but you have fallen so far down that no one 
else has yet fallen so low as you have; and you all carry out foul deeds. When God aids 
me you will see with your own eyes how I shall lead you, clear in everything and pure, in 
respectable clothing, just as it clearly stands, Bechol es iheiu begodecho lewenim. 202 At 
every time let your clothing be white. And it also stands, Wehiska Das chtem wehijisem 
kedauschim. 203 Make yourselves holy and you will be holy. When you will be clean 
outside and in, you will be able to come to that place which is bright and beautiful. 

127. Since the beginning of the world there has not yet been even one man such as would 
know the true God, the one whom we hope to see in his splendor; His name is not known 
yet, even his byname is known to no one and no one knows the place of his habitation, 

199 Gen 29.2-10 

200 Ex 2. 16-21 


In addition to the thirteen years he spent in prison in Czestochowa, Frank spent thirteen years in Brno 
before moving to Offenbach. The first part of the dictum belongs to 1773; the last, to 1786. 

202 Eccl. 9.8; 52n 

203 Lev. 20.7 

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only that in this world there are very many gods and they look like people, they have the 
power of seeing without being seen, they have the power of transfiguring themselves; 
likewise, every species of birds has its supervisor, there is, furthermore, a god of the 
winds, and also, the winds are born like people, and when such a child reaches 8 or 12 
[years of age], it asks its father or its supervisor, for permission to come out to this world 
and display its power by blowing the winds; if it gets [the permission], it comes out, and 
this is often the cause of the upturning of forests etc. Similarly, there are supervisors of 
all the diseases, as well as the plagues. There are 36 supervisors and those 3 gods who are 
governors over all these other rulers, they give them permission where they have to send 
the plague or anything similar, but they can spread it only to the determined limit, and not 
one step further. 204 

128. It stands, They will hide before/from fear of God, 205 since there will be great fear 
and confusion in the world, but this will be before the one who is before God, but in [the 
presence of] God himself there is neither fear nor fright, since only joy and gladness 
dwell there. 

/: 128. Beware of drunkenness, etc.:/ 206 

129. When fishermen catch whales, it is their custom to tie a rope around the neck and, 
when it gets too tight, to loosen it a little, until the fisherman gets to the shore with his 
boat, then he jerks it and pulls it to the shore; it is similar with you, I have you tied by a 
rope which I have loosened on you intentionally, to see if you possess virtue, 
steadfastness, but I did not find that in you. 

130. Only to wipe out all laws, all religions, did I come to Poland, and it is my desire to 
bring life forth into this world. If [only] you had gone in wholeness and one of you had 
not departed; but when I saw your trespasses, and not one of you remained to whom I 
might give life, I had to let that power slip from my hands. 

131. Jacob pursued Rachel, but there were another 7 sisters, as there were women at 
Esther's court, and therefore Jacob served 7 years at [the place of] Laban. 207 

132. It stands, that Jacob loved Rachel, 208 and it does not stand, that Rachel loved him. 

204 Zohar 3.246b, Tik 70.232a 

205 Isa. 2.10, 19, 21 all have before/from the fear of God. (None have the phrase, "they will hide" directly 
preceding this.) The compound preposition mipne can be understood as "from" or as "(from) before," and 
is equivocal as to the government of time/place, while the preposition mi(n) can also be separated from pne 
and support Frank' s reading. 

206 68 lacks this interpolation, set beneath the dictum as here. 

207 This would seem to refer to the establishment of the Sisters (see Doktor). Perhaps Frank associates the 
seven maidens of Esther (Est 2.9; i.e., the planets, the seven lower sefirot, cf. Zohar 3.251) and the seven 
sisters of Zipporah, the wife of Moses, with these (invented) seven sisters of Rachel. (Zohar 2. 12b 
associates Rachel and Zipporah with the well.) 

208 Gen 29.18 

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133. Every man, before he goes to bed in the evening, should deliberate upon what he did 
that whole day, whether against his God or against his neighbor, and must try to set right 
what he did wrongly, whether by thought or by deed. 209 

134. You do not notice that Jacob, when he went to Laban, he went alone, but after 
having returned from there he had many people with him. 

135. 1 understood that you will really serve like Jacob served for Rachel 7 years and 7 
years again. If you had known in Czestochowa what I pursued, then you would have 
kissed the stones there, as it stands in Psalm 102[. 15]. Your servants adore the stones of 
Zion and they love her dust. I have revealed to you often, In Edom's slavery I was 
overwhelmed by weakness from love. I called you Brothers /:so that you would serve 
with me:/, but you turned away from me. 

136. King Saul destroyed the whole city of priests, although he knew that they were not 
guilty along with David, to whom they gave things, but only because he was pleased 
neither with the temple, nor with the attendants, therefore he slayed them. 210 

137. In April of 1783 the Lord said, Now the world shows itself to be either like children, 
or servants. 

138. There was once a prince to whom a dream appeared three times. He was carrying a 
quiver carved with the sun on one side and the moon on the other. When he awoke he 
begged his father to have that quiver brought to him, at any cost. His father summoned 
his most important nobles and sent them off to many countries, over seas, to find the 
quiver of the sun and moon. They went, but came back having gained nothing and lost 
everything. Next he selected his greatest senators. But these too returned, likewise 
unsuccessful, tired to death and worn out as well. It so chanced that a certain prostak 
named Iwan Iwaniewicz, a Russian prince, happened by. He began making fun of the 
gentlemen, laughing at them. They, being completely worn out, were on their way back. 
He repeated his acts several times until he had aroused their anger and they began to beat 
him. But he, in his turn, thrashed them all. The gentlemen, greatly offended, went to the 
king and reported that, A vile man has appeared here laughing at us and several times 
making fun of us. The king had him summoned. When asked why he had made light of 
the gentlemen he answered, Why shouldn't I have a little fun with people who set out to 
search for something without knowing the path or way that leads to it? And the king 
asked him, And do you know the place? He answered, I know there are three bridges, one 
of brass, the second of copper and the third of iron. I must first cross them and only then 
will I be able to find that thing the king seeks. /:Here the Lord added, The Truebelievers 
know nothing. There are black, red, copper, iron, silver and golden people, and 
mountains likewise.:/After a long ride, they came to the first bridge, the one of brass. 
Iwan said to his two men, Stay here on this side of the bridge, but do not fall asleep 
during the whole of the night. Amuse yourselves however you choose, play cards or 
anything else, but do not sleep. He stretched a white towel above their heads and said, As 

1 IS 22 

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soon as you notice this towel begin to turn red, 211 come to me straight away. So, having 
told them this, Iwan went beneath the bridge. On the other side of the bridge he saw a 
horse with a three-headed rider upon him. When Three-heads approached the edge of the 
bridge his horse became frightened. The man noticed and said to his horse, What do you 
fear? Is Iwan Iwaniewicz trying to scare you? Well then, I'll lop off his head! Then Iwan 
leaped out from beneath the bridge and called out, I have come here not to lose but to 
take! The battle commenced. Iwan's men, left behind, saw that the towel had turned 
blood-red. They came running to his aid and began to fight, horse against horse, hound 
against hound, bird against bird and so cut off all three heads of Three-heads. They went 
on until they came to the bridge of copper. Things happened as before. Iwan gave his 
companions the same orders, with this difference, that they were to come to his aid when 
blood had begun to drip from the towel. Iwan squeezed under the bridge again. A seven- 
headed man rode up on the other side. His horse, frightened, leaped back nearly a league. 
The knight asked his horse the same questions, and Iwan called out, here too, Not to lose 
have I come but to take! Soon they began to battle with each other and immediately the 
blood began to drip from the towel. At this sign his comrades ran out and again, as 
before, fought until they had cut off all seven heads. They went on until they came to the 
bridge of iron. The same instructions were given as had been before, with this change, 
that they were to hasten to his aid when blood began to pour from the towel. Agreement. 
Iwan went off under the bridge. A nine-headed knight rode up on his horse. The horse 
sprang back a league and a half. The nine-headed one asked him, Why fear Iwan? Iwan 
rushed out from under the bridge and made the threat, Not to lose but to take! and began 
the battle. Blood began flowing from the towel. His companions came and joined the 
fray. All nine heads were cut off. After the three knights had been beaten, our victors 
glimpsed a great castle. Iwan said, Wait here and let me go ahead of you into the palace. 
He transformed himself into a pretty kitten and ran into the palace. A lady sat there, the 
wife of the three-headed knight. She caught the kitten and petted it while saying to 
herself, Iwan Iwaniewicz has killed my husband, but I will avenge myself tomorrow. I 
will lead the sun down lower than usual so that it might burn very hot, and I will 
transform myself into a well and a tree spreading over it, green and leafy. As soon as he 
gets to it, he will want to rest. Then shall I have my vengeance upon him and on them. 
Having heard this, the kitten ran off. When he'd gotten back to his companions, he 
reminded them to do nothing without asking him first. The next day the sun began to heat 
up extraordinarily. His comrades saw the well and the tree and, delighted, wanted nothing 
more than to rest beneath the tree and sip water from the well. God forbid! Iwan shouted, 
Don't you dare! I'll go first. When he'd come close to the well, he bent himself over it, 
very carefully and craftily, so that his sword just happened to fall from its sheath. He 
picked it up casually and then shoved it into the well with all his strength. The well 
turned to blood and released all its slain power. And then he said to his companions, Now 
let's go to the palace. We'll have some rest there. We'll meet many princesses and ladies 
who've been locked up there for a long time. There is [found] the sun-and-moon we will 
take back to the king. When I told you that tale you should have known that if I were 
Iwan, you should be sons of Iwan and there was no need to weigh yourselves down with 

211 See 52, 63 nn 

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teaching, but only to bear the burden of silence. 212 By my parable you see that the king 
sent important noblemen out and all returned empty-handed. You should have understood 
that the thing was not given to the wise and the learned but to a prostak such as I am, 
because the wise look to heaven, though they see nothing there. But all nourishment 
springs from the dirt and so it is to the dirt we should look. In the end, both his 
companions heeded him alone. They turned aside neither left nor right, but only followed 
his advice. Therefore, what they sought and desired they found, whole. From this you 
should have understood that the parable applies wholly to you. 

139. To this thing, to which they were going, one must necessarily go at night, that is in 
the darkness, because during the day this thing would be exposed to everybody; and first 
Iwan came to the iron bridge. He showed it to his colleagues, Its length was 3 leagues, 
and near that bridge there was a little house in which he told them to wait, and he himself 
went under the bridge. When Three-heads came to the bridge, his horse, being frightened, 
jumped a whole league back. The one sitting on his horse said to his steed; Why are you 
afraid? Is Iwan causing you fright? I have destroyed so many already that I'll get rid of 
him easily. At these words Iwan flew out from under the bridge, shouting, Not to lose, 
but to take have I come here. The second was a bronze bridge, its length was also 3 
leagues. The horse of the sevenheaded knight jumped back one and a half leagues. And 
again it was said and done, as above. Likewise Seven-heads was killed, just like Three- 
heads, by Iwan, his comrades arriving at the signal. Iwan, having come to the third 
bridge, found it all gold, and at each bridge he rested himself with his people 3 times for 
24 hours. Having come to the 3rd, golden, bridge, Iwan leaned his head upon his hands as 
though he were worried and afraid. The men asked him why he was afraid? You have 
crossed two bridges already and God helped you, [Surely] You will overcome the third? 
Iwan answered, Here it is all golden, and the one who comes to oppose me has 9 heads, 
And again, as before, he ordered them to watch and to stand in the gate and at the ringing 
of the bell on the gate, he commanded [them] to hurry and rush to his aid. I warn you, 
said Iwan, be brave and fearless of heart so that, God prevent [it], you might not perish, 
because one cannot flee from the field. Iwan came to the golden bridge. The nine-headed 
knight jumped back with his horse also a league and a half. Same questions to the steed. 
NB. The first /:the second:/, 213 the one which had 7 heads, wounded Iwan in his arm. The 
nine-headed one, fighting with him, wounded him some more. Iwan, with the help of 
wisdom /:that he hit him every time from a different side, Thrashed him:/ cut him from 
this side and that side; and [by the time] his people came to him according to the sign, he 
had already cut off three heads of that nine-headed one. After they came, the remainder 
of the heads fell beneath his sword. Wisdom itself dictated to him to take people, dogs, 
and birds, so that one would fight the other. And so did I take you, so that you would help 
me and keep guard against a very terrible thing, against which I must go, so that everyone 
would do what belongs to him and you /:would:/ 214 have guarded against that one thing, 

212 Isa 21.11. Frank takes the themes of the burden of silence according to the reading of this verse in the 
Zohar, 1 . 144a treats of Jacob's rule over the day and Esau's over the night; 2. 130b, of the difficulty of the 
burden and its secrecy; 3.22a identifies the matter with the Edomic (i.e., Christian) exile. 

213 Added to 69/1 by a later reader. 

214 68 lacks this interpolation and the preceding one. 

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and if only as much of it as the point of a needle had appeared to you, then afterwards the 
whole gate would have opened to you. 215 

140. There was a certain faithful and respectable servant at [the court of] a king and his 
wife. The king, his master, bought himself a slave girl. She was very pleasing to the king. 
He married her. This greatly troubled the queen, to such an extent that her gall turned 
over from worry and, after having almost lost her mind, she did not want to say even a 
word to anybody. The king made great efforts with the help of doctors to bring her back 
to health, but without success. The king was very sad about his wife, for he loved her for 
her charms. At that [point] that faithful servant came to the king and said, Allow me, Sire, 
to go to your wife and I will joke with her until she gets mad at me, and you stay back 
and watch my doings. When you see that she is greatly disturbed and angry at me, then 
you come in and bring the drink which I will give [you] and, having given it to her to 
drink, you will see that everything will be set aright. And so it happened. The servant 
changed into a funny costume, came to the queen and began playing various jokes with 
her. The queen, being unable to stand it any longer, said, Is it indeed you /,Kemele,/ 216 , 
whom our court considers to be such a respectable person, and you act the fool? Not 
replying to this he began to go into greater intimacies with her. Don't you know that I am 
the queen, she shouted. Where does all this impudence come from? Not responding to 
that at all, he pushed her onto a sofa and said, Sleep with me. Greatly infuriated she 
began to scream. The king came in. What's happened to you, the king shouted. This 
daredevil wants to rape me, she answered. The king said, I will summon a proper trial for 
it, at the same time drawing out that drink to give her. When she drank it, her gall 
returned to its normal place. Just as this queen, having an upset gall already, had to be 
pushed to the point that, for the purpose of its cure, her bile would be still further upset 
and enraged and only then would the drink begin to cure her, so is it with you. At the 
time when you were bitter, when I wanted to take Matuszewski, and also when I wanted 
to send the two brothers, Michal and Franciszek, 217 to a certain place it was necessary to 
think, Why should I be intentionally doing [something] bitter? all of this was directed 
towards a great goodness and an eternal medicine. 

141. A man who had the gift of supernatural vision set out to ask the Sun a question. On 
his way he met a man who asked him where he was going. The wiseman answered, I am 
going to the planet of the Sun. The man asked, Ask the Sun as well why it is that my 
neighbors' fields yield so richly while from my own I gather 218 less than enough to satisfy 
the needs of my own house? The one who had the power of seeing all promised to do so. 
He then went on and came to a river. The river asked, Where would you be going? To the 
Sun, he answered. The river asked him the following question, Why is it that every sort 
of water holds fish but I cannot produce them? Ask that of the Sun. He promised. He 

215 On 138, 139 (137-8) see Sela. 

216 68 lacks this interpolation. 

217 Mateusz Matuszewski (die. 12); Michal Wolowski (Natan Shor) (die. 45); Franciszek Wolowski 
(Shlomo Shor), another of the sons of Elisha Shor of Rohatyn, a close companion of Frank' s and probably 
one of the Brothers. 

218 69/1 changes hand here to a less ornate style, drops page numbering and though it seems unlikely 
another recension has been introduced, this compares to 69/2 etc. 

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went on. He came upon a beautiful tree, but it was barren and dry. The tree, too, asked 
the traveler to seek a reply from the Sun about why other trees bore so much fruit while it 
was so unfortunate as to dry up? That too the man promised and went on his way. He met 
a Maiden. She was about 30 years old. She pleaded with him that he seek of the Sun to 
know why no happiness should be hers? and that commission too he took upon himself. 
When he reached the Sun he asked first for the things he needed and thereafter presented, 
in order, the four questions that he had been given. The Sun answered each question in 
order, as follows, Say to the first man that he never received a stranger in his home nor 
gave anyone food nor did any poor man ever find rest there. His own dog perished from 
hunger. If he will, from now on, receive guests hospitably, let no poor man go away from 
him empty-handed, even if their share come from his own mouth, then God will bless his 
fields and he will reach a harvest of plenty. Say to the river, but only after you have 
crossed it, From the first, as long as 219 you have been here, no man has drowned in you 
here. Only when that has come to pass will you keep fish and they will multiply 220 . And 
to the tree reply as follows, That close by it, but across the stream, grows a tree like itself. 
One of these trees is male and the other, female. On account of the great longing one has 
for the other, they wither. If one were to be removed from its place and grafted on the 
other the moisture would suffice and they would bear fruit in plenty. And say this to the 
Maiden, That she has been sweeping the garbage from her room at me. If she will cease 
doing that from this moment her fortune will swell beyond measure. 

142. There is a certain tree which is called 221 Kan-Cyper. The whole world talks about it, 
but nobody knows what it is. I tell you, there is country such that in it the cypress tree 
grows, its leaves are as sharp as swords. The king of this country is called Kan. Every day 
he sits in judgment for three hours. When a criminal trial comes up, then such a [trial] 
goes on three times [as long], so that the guilty person may be perfectly decreed. After 
the decree is announced, he is taken to that tree and they put him on a ladder by which he 
climbs to the top. They take the ladder away and he falls among these sharp leaves and is 
dismembered. 222 

143. At the beginning we needed a plain baptism. But now it is necessary for us to go to 
Das , and I am with you, except that I am already baptized, and you are not yet. Why is 
that so? Because you were not following the one sent by God. For this thing, however, 
we need [both] masculine and feminine genders. It is impossible to do without them. 
Because we must say to one, You do this, and to the other, You carry out that, [and] 
exactly the same to the women. Now, however, this must wait days or years yet, before it 
will reach that thing. However, I will not be able to bring you closer, as it was at the 
beginning, unless you will be so humble and meek 223 as a threshold upon which 
everybody treads; if you will be able to bear it, maybe you will come to a good thing. 
Now I tell you, when the good God will reveal himself on this world, your joy will be 
great. But if you see the one thing lost by you, you will become sad and will be very 

219 68 odkqd ,69/1, od kiedy 

220 68 lacks i mnozyc, (and to multiply). 

221 68 lacks zowie (called). 

222 Dt 22.6, cf. otsar ha-midrashim, gan 'eden ve-gehinom 10 (among others), e.g. Zohar 2.7b-8a, 3.196b. 


68 lacks pokorni (meek). 

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sorry. After this talk, the Lord began to sing these words, Hukiem alma iehiduhi 
wehabsai behabsisu, murro dehoio byszmuio weshalet beiabeszto. 224 He will right the 
whole world himself and he will seize hold of the whole world with [his] grasp. The Lord 
who was in Heaven, He will rule this lowly place. 

144. 1 wrote to you in the great letter to Warsaw, 225 Ani le Doydy we Doydy li I to my 
friend, and my friend to me. 226 If you had a heart for understanding, you should have 
come and repented, and returned to your first place, then you would have repaid 
everything. I have chosen you people. Even though I might have shaken with you— as 
when they shake a tree with its branches and leaves; then, even though it bend this way 
and that, it still stands in its place. And I shook with you only once, and look how you 
fell. From now on strengthen your hearts, be brave, and don't be afraid, let your heart not 
soften, trust God and do good. 

145. At the beginning the Lord referred to a certain rock, to which innumerable people 
gathered, but only one in a thousand returned from it. He, who could have intercourse 
with that rock and bear it, such a one could live several thousand years, and these people 
live till today. 227 There is also another rock of masculine gender, which is called Affra, 
because they fasted at it and fell into its hands. There is also one who lives in a deep, dark 
hollow, fear and blackness surround her; she herself is black and her eyes are white. 228 
She stays alone, without anybody, always sad, and the criminals of the other side cannot 
do any evil until they make a sacrifice to her; at that time, she gives them the power of 
carrying out their vileness. A great many thousands of men and women fall there. If God 
had not guarded you, then you would have, God save you, been near that fall, for she 
knows that if you should approach that thing to which I lead you, then she would be 
destroyed. She prevented you to go from Warsaw to Czestochowa, so that you would not 
come close to that great power beneath which she stands. There are yet 4 maidens and 
another 4. If you want to understand this, attend to that mirror with that white [silvering] 
foil, When it is [there], one can see oneself, without it one can see nothing. [It is] enough 
for a wise man. If you understand it, you understand. I cannot reveal to you any more. I 
ordered you and the whole Company to go to Czestochowa; why did I do it? I will tell 
you in parable, There was a king who had in his court room a statue in which was found 

224 68 transliterates the Aramaic, Hokem almo iehidoho weachabesch bechabschuso moro dechaio 
bischmaio weschalit beiabeschto. (68 uses a Germanic transliteration scheme, as opposed to one based on 
Polish orthography.). The verses from the hymn for the first day of Shavuot Qakdamut milin by R. Meir b. 
R. Yitzhak of Worms) have been reversed and the (Aramaic) word preceding {murro) marei, hadar has 
been deleted and the original phrase, marei shmaya, 'lord of heaven," has become "Lord in Heaven" 
instead of "Glorious Lord of Heaven. The text of 69 differs from the common text. Frank (?) has also 
inserted what appears to be the word dehaya (dehoio) following murro, i.e., the 3 ms perf., "that was." This 
Shabatian rendering of the verses would appear to be like the adaptations of other prayers, cf. those 
published by G. Scholem, 1941 or the hymns, Attias, Scholem. On the other hand, Professor Liebes has 
written me that he believes that the differences are simply due to mis-remembering the text. This happens 
as often as it happens that Frank constructs his own quotations from traidtional literature. 

225 In 1778 Frank wrote to followers in Warsaw, demanding 3000 zl. See Chronicle, 99. 

226 Song 6.3. Doktor points out that Shabtai Zvi opened his first letters after conversion to Islam in this 

227 68 lacks i ci ludzie dotqd zyiq (and these people live till today). 

228 While trapped in evil and in blackness, some aspect of her essence is white. See 52, 63 n 

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the power of the Maiden. When people came to trial, the king looked at the statue and it 
would immediately give him a sign, who is guilty and who is not guilty, so that the whole 
country could not get over its admiration of his wisdom, not knowing that he was doing 
all this because of the hidden power of that statue at which the king looked. Likewise, I 
myself led all of you before her in Czestochowa and she gave me signs who you were. 

146. You should have been 229 like a beautiful tree which shelters with its lofty branches 
those people who look for shelter under its shade; similarly you should have covered 
people with your deeds, and not say anything against other people. I tell you, if you will 
possess virtue then everything that you see you will understand and know right away, in 
accord with your deeds; but if not, then you will only see, and understand nothing. But if 
you will possess virtue, that is tugendhaft, then you will come to that Tag day for which 
we hoffen hope. 

147. Having noticed a place, Jacob said, How frightful is that place? etc 230 What did he 
see there that made him so afraid? Once I came to a certain inn where there was a certain 
famous robber. I asked him, Who are you? He answered, Here I am an honorable man. 
The robber asked me likewise who I might be. I told him also I am an honorable man 
here. I invited him to supper. We ate together in a room. That robber told me a story 
which happened with a certain robber in a certain country. That one carried out robberies 
constantly for several years. The lord of that country searched and spied for him 
incessantly, but could not catch him. When he went once on a hunt, he fell into the hands 
of that robber. That one held him at his place for a whole month, gave him all the 
comforts of the table, treated him also with proper respect. Living that way they 
concluded a peace alliance between them and [the robber] accompanied the lord 
personally to his home. That lord kept the agreement and there was peace between them 
and the lord no longer kept watch on him. That robber sent word to this lord saying, 
Seeing that you are honorable and keep your word, I am going away from your country; I 
will go somewhere else. That was the robber's story. I asked him what might be his 
name? Why do you ask for my name? 231 he answered. So, after staying overnight, in the 
morning the robber led me toward the house and said to me, I am a Hungarian boyar and 
served as a major for the emperor. After saying that, the robber asked me for my name. I 
answered, I am Handsome Jacob. 

148. In May of 1783 the Lord said, What is that dream which Jacob saw and what is it 
that he said, Oh, how fearful is that place. It can be nothing else but the house of God! I 232 
Know this, if I am Jacob, then you are my children. Be in wholeness, and you will 
become worthy to enter openly that which Jacob saw in a dream; you will see openly; 
because everything that Jacob saw was as accurate as is a drawing from a picture, which 
must be filled in, and therefore he saw it only in his dream. But now the house of God 
will be visible in the open, and you will rejoice. Seeing that in the open, you will 
understand and recognize that we go now along that road which Jacob drew for us. Jacob 

229 68 lacks the -by- particle here and below, powinibyscie (you should have been/covered) 

230 Gen. 28.17 

231 Gen. 32.30 

232 Gen. 28.17 

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saw a ladder, 233 but he did not step upon it even onto its first rung; if you had gone from 
the first hour in wholeness, then you would have been given a certain thing which, if you 
would have held to it, as it stands concerning Aaron, With this Aaron would come to the 
Holy [place]. 234 Holding on to that power you could have gone from one place to another. 
Now, however, you will come to the first place, and from it, from afar, it is possible you 
will be able to see some thing being at a distance. I have pushed you away from me with 
both hands, but now I will begin to pull you near with both hands, because I want to lead 
you to the true God. 

149. Jacob did his thing regularly [properly] in that he, going to Esau, placed his servant 
girls with their children in the front, then Leah with her children behind them, and at the 
end he arranged Rachel and Joseph. 235 He put Rachel in front of Joseph so that Esau 
would see her, and he acted as was proper. Through her a great good would have come to 
the world, but Joseph, not being aware of it, was afraid that Esau might see her and 
concealed his mother with himself. 236 That which Joseph did was not good and at the end 
he regretted it himself, because he did it against his father's will. Because of that he had 
to be sold by his brothers, and from that they went to Egypt— he, the father, all the 
brothers, and all of Israel. 237 Equally Balak, who listened to Balaam's advice, which was 
for the good of the whole world, saying, Do what this people will do to your people in the 
last days. 238 Balak took a daughter from Tyre, 239 and dressed her in various hieroglyphs 
with the power of enslaving and working charms, admonishing her that she must 
absolutely have union only with Moses himself. 240 If Moses had done it, great good 
would have come to the world; Moses did wrong, therefore so many Israelites fell, and 
therefore Phineas killed those two. 241 Also [concerning] Esther this thing did not go well. 
Mordechai likewise did wrong, because he passed her to Ahasuerus. 242 If these things had 
gone properly then there would have been no death in the world. But now we must go in 
wholeness and although you will see with your own eyes that a thing may be bad 
according to your thinking, do not question nor test [it], because my thoughts are not your 
thoughts. This is a new road, which has never yet come to man's thought since the 
beginning. Undoubtedly, this is a difficult road, because in that one road there are two 
roads, as it is clearly expressed, The ways of God are just. The righteous will go along 
them, and the godless will perish. 243 

233 Gen. 28. 10 ff and Zohar 1. 149 

234 Lev. 16.3. 

235 Gen. 33. If 


Zohar 3.202b, which includes the decription of Jacob' s act as proper. Frank inverts the midrash (cf. BR 
78) as well as the Zohar text concerning the gaze of Esau. He also supplies an etiology for the descent into 
Egypt and the enslavement there completely different from that of the midrash. 

237 The earliest occurrence of this idea is in the apocryphal work, Testaments of the Twelve Patriarchs, 
Testament of Naphtali 1-2. 

238 Num. 24.14 

239 Rashi to Num 25.6 
240 Sanh82a, NumR20.24f 

241 Num. 25.8 

242 Est 2.7-8 with Meg 13a which has Mordecai betrothed to Esther 

243 Hos. 14.10 

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150. When I was in Bucharest, a certain robber by the name of Groye had under him 
8000 robbers. That robber chief bragged that he would attack the city and a great fear fell 
upon its citizens. The king ordered his army to take positions on all sides of the city. One 
guard took 1800 people with him, the other 1600, the third one 2000. A certain merchant 
told the king the following words about me, 244 There is here in our city a certain Jew. He 
is strong, brave, and a great knight. The king ordered this merchant to ask me, in his 
name, to also accept a rank with the other guards. The merchant, having come to me, 
said, Choose for yourself as many people and of any kind you want to be under your 
command; do this for the good of the country, the whole city and for the preservation of 
the king's honor. I agreed to it. I chose only 400 men; they all were knights, clad in 
armor. After having disguised myself and my black Mahomet, I suddenly rushed at my 
own people. My people stood against us, they defended themselves and wounded 
Mahomet in a leg; then, after drawing their swords against us, they resisted until I let 
them know that it was I. The next night I attacked those other guards with my men who 
guarded the other sides, but at our arrival they fled at once. 

151. A thing of God, a true thing is growing in me, just as a pearl, which grows bigger all 
the time, and I have nobody, that I might reveal the true thing to him. 245 

152. Once some Jewish preachers, highly learned, assembled in Bucharest. Old Rabbi 
Leiba asked me to receive them in my apartment during [the holiday of] trumpets. 246 1 did 
it, and took care of them at my house for 4 weeks, giving them a small apartment where 
they could read; and there was a privy not far away. There was some furniture, sofas, 
cloth hangings in the rooms. They stayed there; not knowing what was [happening] near 
them, they read endlessly. After having reported that to the rabbi, he told me, If they are 
unaware, give them a room and just let them stay there. So it is here. We entered a 
foreign country not knowing who is here a leader and who is the lowest sort, unless there 
be a leader who will point it out, and you did not ask me where you should go, and went 
off on your own. In your own eyes you were great and wise, you had got yourself into a 
deadly place, but the sea cannot hide dead things in it, therefore you were thrown out 
immediately, because I talked to you only about life, and not about death, therefore you 
must go de novo to rejoin the Company, as Solomon said, Go on the heels of the sheep 
etc. 247 And when you will be worthy to get across those three steps, 248 which we hope to 
walk, only then will you be worthy to reach Life. Because I called you by the name 
Brothers, so the whole Company followed you, and all fell. Now when I do not call you 
Brothers, you will all follow me step by step, and every day I will tell you, or will write 
what you have to do that day, the next day, and so forth. Only be careful to follow, heed 

244 68 lacks za mnq temie siowy (the following words about me). 

245 The theme of the pearl or precious stone recurs frequently. Frank employs it to address his unknown 
nature in particular (as here and in 41) and, in general, the unknown existence of objects of power and 
splendor hidden within others of the same sort but rough and unlovely (as in 334). 

246 I.e., Rosh Hashana 

247 Song 1.8. This verse, 'If you yourself do not know, O fairest of women, go, follow the tracks of the 
sheep," is referred to several times in the dicta. In the Zohar the 'fairest of women" (the "moon", 1.20a or 
the sefirah Malkhut, i.e. the Shekinah, 3. 17b, 197-8) is set in a secondary position receiving nurture from 
the agency or agencies above her, nurturing those beneath. 

248 CfEx 21.11; cf 158,319. 

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and be obedient to me, because he who follows a man, that one surely has no attachment 
to the true God. 

153. Why shouldn't you try and work for the heritage of your fathers? God promised 
Abraham, Isaac and Jacob that he would give them all the countries forever. This is not 
yet fulfilled. God said to Abraham, weeescho legau godaul 249 1 will make you great 
among the peoples, that is, first to accept baptism and then to Das. Only after that time 
will I give [it to] your children forever, and I will endeavor that our fathers may know 
that this promise of God is now fulfilled. If you were holding on to a golden cord, then, 
even that one who stands before God, could do nothing to you; even if they shook you 
from all sides, then it would be impossible to shake you loose from the cord to which you 
were holding. And for that reason I told you the following, At [the court of] a certain 
Sultan are a sort of guards, who hold staffs in their hands, these are called koidzyie 
[impalers]. And one who may be stronger is able to take that staff from the hands holding 
it now. He takes the place of the guard himself and the one who lost it falls. Therefore 
everybody holds the staff firmly, so it may not be taken away, so you too ought to hold 
on firmly to that cord, so that even if all the winds would come against you, they could 
not shake you loose from your grip, because you hold on to her. For that reason you must 
now be mixed together with the Company, and when my God will open the thing to the 
world, then I will summon everyone individually from the Company and ask them what 
they might see? Everyone will tell me according to his own degree, then I also will 
summon you and will ask each one individually what he might see? After determining 
from you that your souls saw somewhat more, you will come then to a higher degree. I 
wish that you may see that which is possible to see in that precious place for which I have 
established you. If you will be worthy to see that degree, then you will be worthy to come 
to your first place. I wish that you may see so much that you could come to the true God, 
so that I could put you before him and that you might see him with your own eyes and 
talk with him face to face and serve him for ever. 

154. That golden thread, that is the tree of life, but those are strange deeds, which is to be 
understood, foreign in the eyes of [other] people. 250 It is necessary to hold on to them, 
then all the winds will not be able to shake us. 251 Whatever is now honorable and revered 
in the world, all this will fall and will perish. I established you 12, because what 2 eyes 
see is not equal to 24 eyes. You would be able to see with your own eyes how she holds 
her hands and how she looks with her eyes, although she might not speak with you for 8 
days or 2 weeks, and only then talk with you. Steadfastness, means that though it may 
last 2 or 9 years, you must be steadfast. She is called the beautiful Maiden who has no 
eyes 252 but she herself is a special eye. 

249 Gen. 12.2 


The "strange" (Pol. cudzi, Heb. zarirri) deeds, here interpreted to mean 'foreign," are discussed by 
Scholem, 1971 esp. 132-3 (The Messianic Idea in Judaism, New York, 1971). See also Scholem, 1967 
index, sv. ma'asim zarim. References to the concept occur in several following dicta. Strange rituals— see 
the English edition of the latter work, p. 160— are distinct from odd, even antinomian, behaviors. 

251 69 has was, "you." 

252 Zohar 2.95a, i.e., that no eye can see her. As far as the Shekbina (or the Torah, as in the Zohar passage) 
being a single all-containing eye, see Cordovero, pardes ha-rimonim, sha'ar 23, '"ayin" cp. Song 4.9. K 
1.386 has Aramaic: aliimte schiiperte deles lo ainen. 

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155. At first the Jews must assemble in great numbers and on their first step right away it 
will be revealed from above the heel; and that is what you have that, Ikwau schel Adam 
chorischon [!] macheh gigl [!] chamo 253 the heel of Edom darkened the sun and 
afterwards it will be revealed from 254 the middle of the leg and when it will be revealed 
from above the knee, we will go and will come to Esau. Jacob, when he walked in front, 
bowed to him 7 times, 255 but now he'll be afraid, because Jacob will come to judge the 
mountain of Esau. 256 And when one does his deeds, then at that time Esau will know that 
they will go to him. He will know then that the judgment day comes near, and at that time 
there will be at h[is place], neither day nor night, because of the great fear and confusion 
which will occur. It stands, that the earth will shake, 257 that does not actually mean the 
earth but those who live on it will be shaken, or that the deeds which he will be doing will 
occur only in several places but all the world alike will hear that and will be frightened, 
but if it will be revealed up to the navel, then we will go to Edom. But at [the place of] 
Esau I myself will not do anything. The thing which will precede that activity, from what 
I said, is a thing which cannot be expressed by the lips, which the heart bears within 
itself, so that these deeds would retain their power. On that judgment day the sun will 
come out from under its screen and will shine very powerfully with its rays. 258 

156. It stands with you, When the high priest came out from the holiest of places on the 
judgment day, the whole world rejoiced and it was said, Aschre al'n ro'iso kol 

ele— Blessed is the eye, which saw it 259 — that was only a sign and a drawing for the 
present, when they will drag out the high priest from Rome and the whole world will 
rejoice at that time and praise God, saying, Fortunate is the eye which sees it. 260 But you 
were only present at the likeness of that thing, but do not be mistaken and do not say that 
this is already from God. God forbid it, because when we shall come to Esau, only there 
will it be fulfilled, Merochauk Adonay nero li From afar God appeared to me. 261 Only 
there 262 and then shall we take up the robe of Esau. At that time the crippled will jump 
like rams and the blind will see. 263 And when it will be revealed above the belly button, 
who can speak of it? Or who is of a degree able to reach that? Of there is it said, I will 
tread this vineyard myself. 264 

2S3 pesikta de-rav kahana 2.6, 4.12; pesikta rabbati 14.8; but Zohar 1.142b is probably more relevant to the 
dictum since it compares Yakov to Adam ha-rishon. Frank reads 'dm as Edom, i.e., Esau 

254 68 do (to), 69/1 od (from) In either case, the reference is to the heel and leg of Adam Kadmon/the True 
Edom. See Attias, Scholem 59, poem 37nl 

255 Gen 33.3 

256 Ob 1.21 and siddur, following the reading of Ex 15. 
257 Prps. Ps77.19 

258 See Hag 12b (cp. midrash konen, 11) and Zohar 2.203b 

259 From the piyut of Meshulam bar Kalonymus to the avoda of the musaf service of Yom Kippur. 

260 The overthrow of Rome/Christianity is associated with the coming of the messiah. See Pesikta R. 37.7, 

261 Jer 31.3 

262 68 lacks Tarn (there). 

263 i 


' Seepirke de-rav kahana 12.19. 
See 69 n. 

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157. All strange acts will be at [the place of] Esau, but all will be seen openly, and that 
namely is, Zar Zer. 265 that is, The one who now wears a crown will become Zar. that is a 
stranger, and he who now is a stranger, will receive the crown Zer. 

158. It stands with you, When they won't do these three things for her, that means those 
three steps. The first step is that one when they lead you to such a place, that neither you, 
nor your ancestors knew about. 

159. Maisim zorim— Strange deeds— stands only at [the place of] Jacob, only they are not 
covered, but all are exposed to view. 266 

160. Waehi bachei [!] halailo— There happened at midnight a going out 267 etc. It stands 
with you, That first day of help will be written down for a remembrance so that it will 
always be holy, 268 and whoever will be found in that day when this help will begin, then I 
will give each a present, and your fall will no longer be remembered even those two of 
you will be free, and will have superiority over several thousands. Even at your feet many 
thousands will kneel. Although you will not be together with me in my rooms, I will still 
be with you at your [places]. 

161. That power that King David revealed in his age came [to him] in that in him there 
was some of the power of the messiah. But to the power of the present revelation, who is 
in the degree to reach? There was a certain man called Rabba barbarchuna . He said that 
he saw a bird standing in the sea, but he was only immersed up to the knees in the sea; 269 
But the exposure of the shoulders, none can reach, not even in thought. 

162. All things, which are at first sweet, are bitter at the end; and the opposite, all things 
which begin in bitterness lead surely to a sweet end. It is similar with you. When they tell 
you bitter things, you ought to keep quiet and bear it until it comes to sweetness. 

163. All gods which are here in this world, even these three that govern the world, don't 
know about this deed, which that one will do. The Patriarchs will greatly rejoice when 
they will see this. In Poland, he will not work and I, likewise, won't act there. There will 
be such who will do this. At that time you will say, Since we are not worthy to see the 
lion himself, we see now the place of the lion. And it is not as it was said, that the 
revenge on Edom will be through murder and killing, God forbid, only by the mouth will 
the godless perish, even the talk to him will go tenderly. At that time all the noblemen in 
Edom will fear. Terror will embrace them and they will fall silent as a stone, 270 wishing 
death for themselves rather than such life. They will look for help on the right and on the 
left hand, but they will not find it. No arms will help them, but you, who have attachment 

265 Hebrew, "alien, stranger, foreigner," "diadem." This would seem to be a pun on the word "Czar" and the 

Hebrew word /zer/ or /zar/ which mean "(one who is) strange", the latter pips related to the teaching 

concerning "strange deeds," ma'asim zarim; 742. 

266 154 n 

267 Ex. 12.29 and the Haggadah 

268 Prps. Ex. 12.14 

269 Bbat 73b 

270 CfEx. 15. 15-16 

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to God, will sing and rejoice, saying, To you, o God, belongs the beauty, greatness, 
power, victory 271 etc. Because you will see with your own eyes that all the difficulties and 
suffering which you had, they will take and throw upon the peoples. That's exactly what 
stands with you, Schefauch chamoscho al hagoim— Pour out your anger upon them 272 etc. 
Their pleasure, called Oinig, having turned over will turn into Neyga plague and for us 
Neyga will turn into Oinig 273 

164. Jacob saw a ladder— this is those steps along which we will go upwards from one 
rung to the other with the help of my God. He did not step yet on even the first rung, 
because he was afraid. It stands of him, Angels of God were ascending and descending 
that ladder; 274 they are the secret chiefs over the peoples. 275 The word Elohim means 
judges, before they went upwards, but afterwards they will come down as slaves, and in 
the blink of an eye their rule will return to those who will begin to step up upon it and 
your descent will never come again. Jacob was not circumspect and did not go wisely, 
because he ran away to Laban, and he therefore did not take away government from 
Esau, but we will be circumspect and will go wisely, because all will assemble for war, at 
that time a terrible power will come out from God and the whole world will shake, and 
the kings will fall into our hands through the power of wisdom and sweet words and will 
lay their crowns before that one who will do a certain deed, and there will be at least 20 
of these kings. Indeed, that will not yet be the wind, the uproar, and the fire 276 — and when 
I will come out from Briinn, that will be the first step, in which God himself will lead me, 
because now I cannot step onto the first rung of the ladder, for I am crippled, but God 
himself will lead me. 

165. Everything which has not come out from my lips does not come forth so soon, but 
everything I have spoken— by hitting my voice against other voices 277 — did hasten [to 
occur], [and] that thing is coming forth. 

166. In May of 1783 the Lord said, I came to Poland for the first time in 1756. Surely, a 
man, going to a foreign country, must have a guard and a leader who would direct him, I 
also had a guard and a leader who stands before God. Without her nothing in this world 
can be opened, just as it clearly stands, Pischi li Achoysi— Open to me, my 
sister 278 — Open to me only so much as the tip of a needle may pierce through, and I will 
open thereafter the high, great gates for you. It stands with you, Hite de kike — Hold on to 

271 1 Chr 29. 1 1, but here, probably, from its use in synagogue before the reading of the Torah. 

272 Ps. 79.6, but here, probably, from the Haggadah 

273 sefer yetzira 2.4 originally, but often repeated (Nachmanides to Dt 18, Zohar Tik 21.58a) 

274 Gen. 28.12 

275 Zohar 1.149b 

276 IK 19.11-12 

277 The theme of the voice/sound (of Jacob) causing other voices/sounds to join with it and bringing about 
change in the upper sefirot can be found in several passages in the Zohar; 3.38b and 99b- 100a associate this 
verse (Gen 27.22, "the voice is the voice of Jacob, but the hands are the hands of Esau") with the sounding 
of the shofar on Rosh Hashana, for example. See also Zohar 1.74a, 151a, 246b. The general principle of the 
Zohar (3.31b is that "through an action below an action above is aroused." 

278 Song 5.2 

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a thin thread 279 — but I tell you that it is necessary to hold on to a golden cord and not to 
mix anything with it, that is with that Maiden who leads me and protects me on all my 
roads. She has two times 7 ladies, who serve her, 280 and therefore I have openly 
established in view 2 times 7 women. Jacob, making only a sign, served 2 times 7 years 
at [the place of] Laban, this was just the power which was exhibited, but I wanted to 
prepare and I openly established 2 times 7. If they had held on in that degree with all their 
heart for 15 years, then that Maiden would have bathed them in her well of life and their 
years would have been renewed like an eagle 281 and the whole world would have 
marveled and all the gentlemen would have fallen at their feet for they would have seen 
the power of God among you, as it stands in Canti, Cantio, 282 Marehu kalwunaun bochor 
kaarasim chikau mam takim wekiloi machmadom— His height, like a cedar-tree, his 
palate is full of sweetness and love 283 etc. Likewise it stands, Semach bochor 
beial Das echo — Rejoice, young man, that you were born 284 — Also read, kei husson iekaan 
peeir ikeikalu tandu keleo He is like a young man, showered with beauty, and she is like 
a young maiden, dressed in her splendid attire 285 — Thus I established 12, since there were 
12 children of Jacob. Jacob went alone, but I wanted to go with you and the whole world 
saw and knew that I established for myself men and women; because I was not afraid of 
anybody, and these are those 12 oxen, on which Solomon built the sea; 286 your height and 
power would multiply daily and God promised that to Abraham, I will make you a great 
people, 287 and that is so true, great in height and power; but now, when you don't know 
that most beautiful among the maidens, 288 you must go among the Company, so that the 
name Brothers and Sisters may not be mentioned; until the time comes in which there 
will be a need for Brothers and Sisters, then I will not take [them] on my own as it is 
now, 289 but only those that Maiden will take by hand and pass on to me, those I will 
accept as my Brothers and Sisters. And that is what [is meant by], Im Adonay loi iwne 
bais schow omlu baunof bau—lf you, o Lord, won't build, then empty is the effort of the 
builders 290 etc. Be from now on in wholeness with God and people, then you may be 
worthy that you also would be chosen. 

167. All roads, which we must walk, will be truly from God, but you will be led by a 
man. Just like that journey to Esau, to Edom, to the father of Edom; also that stick which 
the angel Gabriel stuck in the sea, 291 must be ripped out by a man, from that place, where 

279 The "thin thread"is at once the soul of the Messiah and the line that leads out from Eyn Sof into the 
"empty" world, after the contraction (removal) of God from the space but before creation. See Attias, 
Scholem, 35, 36 and index, s.v. hut. See also 214 n. 

280 68 lacks ktore iey usluguiq (who serve her). 

281 Ps 103.5 

282 68, Cantica Canticorum 

283 Song 5.15 

284 Song 11.9, note the alteration of the third word (beyaldusecho*) to include the name of Frank' s "belief, 
knowledge," Das. 

285 Isa 61.10 

286 Cf. IK 7.25 

287 Gen 12.2 

288 Song, 1.8 etc. 

289 68 lacks takjak teraz (as it is now). 

290 Ps 127.1 

291 Shab 56b and see further Zohar 3.251b-252a. The reed is that on which Rome/Edom is built. 

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it is stuck. I greatly desire to tell the Truebelievers first, 4 years before I go to Esau so 
that they would go there with great joy, because if they know beforehand, their joy will 
be great indeed. 

168. When I came to Poland I had Brothers who came with me, as it stands, that, Jacob 
came with all his household. 292 1 wanted to display it openly, but now those places are 
vacant. They came to trail me and to find out what was happening to me, you should have 
taken care to see what was going to happen to yourselves. You should have walked in 
wholeness going step by step behind me, and, seeing your wholeness in you, I myself 
would have revealed to you and would have obliged you to listen; just like that treasure, 
The more they search for it, the more it will hide itself, but that man to whom it belongs, 
will take it into his hands without labor. 

169. At first it will be from all peoples, then they will make Israelites the knights. They 
are chosen for that because no people pursues the Maiden, Ayeles Ehuvem, 293 as do 
Israelites and in the end she will lead them. She is before God, and this belongs to God. 

170. In Czestochowa I saw in a dream that a doe came to me which afterwards changed 
itself into a maiden of a particular beauty, while I was leading you before her, and 
immediately after having arrived, you turned your back towards the door, while two of 
you fell at a sign, two like those came again and she turned her face away from one 
completely while from the other one only a little, therefore I did not expel him totally; 
and, therefore, in time that thing could have come to your hands, but you have turned 
away. From now on be in wholeness and attend to my words, from the smallest to the 
biggest, perhaps she will join you and take you under her wings. 294 Jacob did not come to 
this thing in wholeness, because if he would have received it in wholeness, he would not 
have raised that stone, but surely would have laid it down. 295 Jacob fled from Laban 
because he could not bear it there, and he chose rather to die than to live. And this flight 
brought about a great loss. Jacob said, They have changed my wages on me 10 times; 296 
but they are changing mine 1000 times an hour. But when God will grant me rest and will 
help me to come over you will see with your own eyes. At the time I sent you to 
Moscow, you should have kissed the earth and given praise to God that he remembers us 
and our ancestors by wishing to do good for us. You should know that we have 297 the 
eternal and living God. But some of you were still committing sacrilege against him; 
even if the good God would reveal himself already, I would not want you; at that time 
you would know by that what you committed. Likewise, after having sent you to the 

292 Ex. l.l 

293 Prv 5.19. K 1.387 has Hebrew as Ayeles ahovim. 

294 A frequent image; see Shab 3 la etc. 

295 Gen. 29. 10. The stone on the well (and off it) in the dicta is derived from two different sources, from the 
Zohar where it must be replaced on the well in order to control the flow of life; and from Shabatian usage 
where its removal symbolizes redemption, see Attias, Scholem 176, poem 189n3. Frank plays with this 
scene from Gen 29.2-10 more than once as do the Jewish commentaries. (The Zohar in particular 1. 151b, 
152b, 3.62a, Tik 50 86b.) Here, cp 359 n, Prb Frank says that Jacob should have let Esau have Rachel from 
the beginning. 

296 Gen 31.7, 41 

297 69/1 has znamy (we know), 68 mamy (we have). 

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sultan, you should have given praise to God. I have led you among the peoples, and the 
custom of the peoples is to plough, and they plough so as to sow. And it is for you to 
understand that I plough so as to sow and see; and by reason that you blasphemed and 
talked against and revealed this secret among the peoples, you have driven me out from 
the succession of God. Indeed, the Patriarchs dug a well and all pursued some good thing, 
and so also do we with those delegations. Also this Maiden, at the time when you came to 
baptism, was pleased as a mother with her children and very much desired that you would 
go in wholeness and be concerned with her love. And here the Lord recalled the parable 
about that young prince who did not let the bird sleep for 3 times 24 hours and came to 
her, only stretching out his hand to her, and was thrown away from her beyond the 
wall. 298 But now, if you will be worthy she will stretch out her hand and whomever she 
will put in my hands, I will accept him. When you will be worthy that she open this door 
in which we hope to enter, you will see the house of God, then I will show you the gate. 
But we don't know what will come out towards us, whether a great thing or extremely 
great. And there is a bridge with holes, and if, God forbid, any of you should take a step 
and go out the side, he, God save [us], will never return, therefore I remind you, Go in 

171. There was a certain prince, who went on a journey with his tutor to distant countries. 
That young man was very wise. Having heard about a certain princess, whose beauty was 
incomparable, and who had an innumerable number of rivals of royal lineage [for her 
hand] ; but she did not want any of them for a husband. He said to his teacher, Let's go 
there, perhaps I shall be lucky enough that she will want me. The teacher said, But you 
have heard that very many kings and princes travel to her in pomp and splendor, yet all 
their attempts are fruitless. The prince answered, If God's will is not in it, then surely 
their efforts are in vain, but if God wishes it, then even without riches she will come into 
my hands. Saying that, they went on that road. After having arrived, the prince went to 
the king, the father of that princess, asking the king to take him into service among the 
courtiers. He so served him from his heart, very devotedly, because of his love for the 
daughter, that he became the delight of all the gentlemen and king's courtiers. Everyone 
so loved him that they would nearly sacrifice their life for him. Because of that, he 
entered deeply into the heart of the king, the ladies, even those of the court, favored him 
so much that he progressed far in the ranks of the court and advanced to the post of 
marshal and then became the Feldmarszal of the whole army. During a war, the king sent 
him with the army against the enemy who was very strong, but wherever the prince went 
he was lucky and defeated the enemy forces everywhere. After having returned to the 
king, filled with joy, he was received by the king with a great triumph. The king with the 
whole train of senators and gentlemen rode out to meet him, accompanied by the sound 
of trumpets and drums etc. After having heard about his return, the princess sent to ask 
him to meet with her because she was inflamed with secret love for him. They came 
together, fell in love and got married. 

172. 1 told you several times that the more precious a stone is, the more it lies beneath a 
stone which is scorned by all eyes. But those who recognize that know that here there 


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must be a good stone. So it is with me and you. I told you base things about Bucharest, 
about dealings with women, and similar things, and I presented various parables, but you 
scorned me. You should have understood that in all my words, if a man will go along 
with the nonsense, then he may come and find wisdom. From now on, I remind you, 
although you may see from me that I do strange things, childish deeds, stupidities, lies, 
you must bear it all, obey and see, but not turn your heart away because of it, because this 
is virtue and steadfastness. 

173. The Lord said, You have heard about the Maiden of Israel, and about the Daughter 
of Edom, the Daughter of Egypt, but there is yet one more who still is dormant and 
nobody in this world has heard about her, or knows where is her place. But when the gate 
will be opened for us, the one for which we hope, then we will raise up that thing. The 
whole world will see [it], not knowing what it is. And I will be like a school teacher and 
ask everyone individually what he sees, because everyone will be worthy to see as much 
as his degree will permit. 

174. If you had followed me in wholeness, there would have been no need to test you, 
because it is not necessary to test pure silver. But since I saw you greatly entangled in 
teachings and religions, I had to gather all of you to Warsaw and because of love to you I 
revealed to you that they would filter 299 you there, as it stands in Daniel(!), wecaraftem 
kicrofes hakeisef— They will polish you like silver. 300 Although this should not properly 
have been known to you, all the same I revealed it to you. You must know in general that 
when you go to some good thing, right away an opponent comes forth, because from the 
beginning she guards this thing and it is not her will that anyone come close to her, for if 
there is only one little hole in the room, then right away several could come through 
there, one after another, and that's what clearly is written, ki iod al kes Joh milchomo 
VAdonay la Amolek mi dor dor— The hand is always on the chair Joh. The war to God 
with the Amalechite is forever and ever. 301 

175. Why did you not pay attention to the words that Solomon said, Tauwo tauchaches 
megulo meahawo mesitores— that better is a known punishment, than hidden love. 302 

176. 1 spoke to you in Iwanie, and asked, Where shall we get money for our needs? You 
advised me to send to Hungary. It was very painful for me because you should have 
answered, You have come to lead us and you know that we are poor, why do you ask us 
what you have to do? Do what you think is best to do. Now, however, I will reveal to you 
that when I was still in Dziurdziow it was told to me, You must not take any treasures 
from this country, but on the Polish border, in the village of Iwanie, there you can take 
one treasure which lies there, and the place of this treasure was revealed to me. I searched 
among people from Poland who came to me, wanting to reveal to one of them the place 
of that treasure, so that he could take it from there, but seeing that they were still 
entangled in the old teachings, I was afraid that they might reveal that to their brothers, 

299 68 has lutrowac [!], prps. lustrowac (polish, cleanse, purge) or lutowac (braze); 69, filtrowac 

300 Zach 13.9; the translation changes the verb from first person to third. 



Ex 17.16 and see Zohar 1.25a, 2.67a. 
Prv 27.5 

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and then those would expose it among the peoples, so they would not let me in and would 
not accept me into the religion, because they are the heart itself and would say, If he stays 
in another country and knows about treasures in our state... and therefore I did not want 
to send anyone from you. I went among those who were in the Turkish degree, in order to 
send one of them to the people and I selected Osman the weak. He asked me, as it was 
proper, saying these words, Eleazar, Abraham's servant, asked his master, What will I do, 
if this woman will not want to follow me? and Abraham answered, You will be free from 
your oath. 303 Likewise I ask you, You are sending me to have them returned to Poland, 
and when they will not want to listen to me and go back, saying that, We are naked and 
have nothing on, even a shirt on our backs is lacking, how can we return in shame to our 
country? His question was proper, and I also gave him a proper answer, Don't worry, you 
will go and will be lucky, because you are sent from a powerful place. They will tell you, 
We won't go, and you will answer, You will go and will return, because this is the gate to 
God, and, after having given him a little horse which was worth only 3 levs, I sent him 
out, sick as he was. Nevertheless, in 10 days he reached the Company which was 
scattered about in the fields and shouted with a full voice, Who is for God, to me. Let's 
return in peace to our country. 304 And so, when I send you to some place, then you should 
ask me, And if that place is not right for what you are sending us? Or, if they ask us some 
other question, what should we answer? So I give you permission to ask me everything 
that may come to your mind and I'll answer your every word regularly. 

111. You have heard that Czestochowa fell into the king's hands and I'm not pleased with 
it, because my desire is that we might tread there ourselves. 

178. It stands with you, Kabet es Owicho wees Imeicho— Honor your father and 
mother. 305 Yet all the peoples do so, they honor their fathers and mothers, so what kind of 
a commandment is this for you? This is only a sign, A father is one, who will show you a 
road to life, so honor him; 306 and a mother, [one] under whose wings we might be worthy 
to be protected. 

179. After having crossed the roads upon which we must go, only at that time will our 
fathers, the Patriarchs, be thankful to me. Jacob, the Patriarch, himself admonished me 
not to move from my place, to remain in the same spot, telling me that you also will stand 
against me, but don't you move, and stay in wholeness. But I am not that way with you. 
Be only in wholeness and obedient. Even if I saw that this thing will yet be delayed 20 
years, so that you might reach the first degree, and the fathers, the Patriarchs, might be as 
thankful to you as they were to me, I will take that upon myself, because you must know 
that we must get through one place, and at this place there is a little river whose width is 
only a span. He who will be wholehearted with God and people, at that time the fathers, 
the Patriarchs will stand up, Jacob will look on, Abraham and Isaac will support [him] on 

303 Gen 24.5, 8 

304 The episode (see Kraushar, 1.1 1 1) is related in the Chronicle, 33. See the important information in 
Levine ad loc. n. 74, concerning Frank' s conduct, the song he sang (part of which appears in Attias, 
Scholem, 161) and the matter of the "red heifer" and its traditions in Shabatianism. 
305 Ex20.12/Dt5.16 

306 68 lacks i tego czciy (so honor him). 

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the right and left, and will bless their children so that they might cross that rivulet, but to 
one whose heart won't be, God forbid, in wholeness, to such a one, it will seem, in his 
eyes, to be a huge sea on which ships sail, and such a one will not cross and will not find 
a helper. Everything that our fathers labored at and did in their time, their aim was one, 
by what means might their children cross that road in peace. If you will be worthy, you 
will be the helpers, because I established you for that, so that you might guard the crown 
of the living God. 

180. A prince, seeing that he had no fortune, traveled to distant lands in search of it. He 
was a great sage, especially skilled at the gardener's craft. He came to a king and asked 
him for work. What would you like to do? asked the king. I would like to be a gardener, 
the prince answered. I would like to care for the king's gardens. Very well, and he was 
taken on. He achieved marvels by his craft in gardening, which no other gardener could 
match. The king, passing through the garden, was astonished at the craft and the new 
creations the prince displayed. At the end of a year, the king asked him what he would 
like in return for his praiseworthy work. Only one small tree of those in this garden will I 
have as my own, answered the prince. The king gave it to him gladly. The tree withered 
and died without produce. The prince served another year. Again the king asked him 
what he would like in return and the prince asked for another tree. That one too withered 
away. The same thing happened on the 3rd and 4th year and for 10 years. Every year the 
king gave him a tree but all 10 of them dried up and produced no fruit. The king kept his 
silence, awaiting the outcome with great interest. He was very fond of the gardener. 
When the king came into the garden he would speak to no one, not even to the most 
distinguished noblemen, but the gardener, for he saw in him a special wisdom. On the 

1 lth year of service the king asked, What more do you want for your merits? Once again 
the prince asked for the same tree which had died the first year, having withered. The 
same thing happened the next year and the year after that. The tree which followed the 
third year began to bloom and bore fruit and then all ten trees began blossoming. When 
that happened, the prince-gardener went to ask to be released from service for his lucky 
hour had come. The king had a daughter of striking beauty, whom a certain very 
powerful prince sought to marry. But she refused him. That prince's father gathered his 
forces and attacked her father, the king, and succeeded in bringing his army to the very 
capital of the king. The gardener came before the king and asked to be made hetman to 
lead the scattered cavalry. He himself went armed at the head of the army, turned back 
the enemy and destroyed them, every one. The king came out to meet him, accompanied 
by his whole court, and led him back to the palace in great honor. The princess, too, came 
out to welcome him and straightaway fell in love with him. The king, her father, asked 
her to marry the prince-gardener so that he might succeed to the throne. She agreed and 
only when that happened did the gardener reveal his royal parentage. 

181. A certain prince while traveling found on the way palaces [sic!] in the middle of a 
forest in the mountains in which there were 40 maidens, all of whom were of exceptional 
beauty and all of whom loved him. Once they told him, We shall reveal to you a thing, 
that we must leave on our journey for 40 days and then we will return to you. There are 
here 40 rooms filled with priceless treasures; we give you in hand 40 keys to those 40 
rooms, we permit you to open all those rooms and see what there is in them; only the 

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40th, which has the golden key, even though we give you it in hand, we forbid you to 
open until we return to you. Guard diligently that prohibition. They left. The prince, after 
3 days, began on the 4th day to open the rooms. He saw there exceptional treasures. 
Having come to the 40th room he thought, I have here the golden key, for what reason 
should I not open that one also, so that I could also see what is there? He opened [it]. 
After having entered he found there a golden horse with a golden saddle, a golden 
trough, 307 and the whole room was of pure gold. It delighted him, and he led the horse to 
the courtyard. After having mounted it, the horse began to fly with him in the air, then 
threw him to the ground; he became blind in one eye, and everything vanished from his 
eyes, the rooms, the maidens, etc. From there, see to it that, when they put a key into your 
hands, admonishing you not to open with it, that you must obey, because if he had abided 
by their warning, he would have lived with them forever, and that horse would have been 
good. He would have returned to his first form. 

182. You have fallen into the hands of her least servant. What would have happened if 
you had fallen into the hands of Machlas, her grandmother? 308 Be careful. 

183. That which I ordered you, that 6 of you would leave Warsaw at the time when I 
came out of prison, was so that I would not meet you. This was because I was afraid of a 
downfall with you such as Milewski, OBM, had. 309 

184. When we shall attain that, that we might come to [receive] help, see then what good 
I will do with all the peoples. At that time, you will cry and you will understand what I 
would have done with you, if you had gone in wholeness. 

185. Neither you nor the whole world knows anything of Esau, who he is and what he is. 
It was not in vain that Jacob bowed down to him 7 times; 310 and, concerning the 400 men 
who were with him, do you know nothing of who they are? 311 Pay heed, when those 
wondrous garments were put into his [Jacob's] hands, he was entrusted with that which 
we pursue. 312 But just because the robes are of a certain nature should we assume that the 
one who wears them is of that nature as well? For a fool looks only at the costume; but 
one who is wise, at the one who wears the costume. 313 Jacob could not receive the 
blessing except by being dressed incognito in those robes. The proof of which is that 

307 68 lacks zlotq ztoby (golden trough). 

308 Mahlat appears in Pes 1 12b and in aggadot, e.g.,NumR 12.3, and in the Zohar (1.55a, 3.114a), as the 
mother (not grandmother) of 'Igrat, a demonness with many servants. Frank might have made an additional 
connection between her and Esau, who marries a woman of this name, a daughter of Ishmael (Gen. 26.9). 

309 SeeDoktor'snote,adloc, and Chronicle, 81, concerning this episode, (described in Kraushar 1.2991). 

310 Zohar 1.171b (on Gen 33.3) says that Jacob was actually bowing to the Shekina; Frank sees it differently 
and may be identifying Esau with the "other God," Christianity, of the Zohar text. 

311 Gen R. 75. 12 asserts that the 400 men accompanying Esau (Gen 33. 1) are kings, governors, 
commanders; Zohar 1. 177b, that they might be angels. 

312 Cf. Gen R 75. 1 1, 17 and Zohar 1. 142b on Gen 27. 13. 

313 Zohar 3.152a 

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Isaac smelled the odor of the clothing and blessed him. 314 1 want you to merit coming to 
Esau and seeing him, so that my children might be like Esau. 

186. Our fathers labored, walked and designed those ways along which we now walk but 
they surely never trod them. We now must go and really tread them, just as one treads out 
wine in the vineyard. 315 

187. Who can speak of Isaac, Jacob, Esau, who can penetrate them? For they are the 
beginning and end of the world. In particular, from the place where I am now staying in 
Briinn, I certainly cannot speak of them. But you must know this, Esau is a true man; Seir 
is likewise a man; Edom too is just such a man; the father of Edom is also a true man. 316 
And all of them are the leaders of the world. 

188. From what place did Isaac take the blessing which he gave to Jacob and Esau? 
Surely from a high and precious place. Isaac knew that Jacob was a whole man and 
would dwell in both tents. 317 But Esau was the sort of man who knew only hunting, and 
was a man of the fields; then why did Isaac love him more than Jacob? 318 Likewise, when 
Isaac had nothing to eat, he asked only Esau to take his weapon and hunt and cook for 
him a dish from his hunting, so that he would bless him, and did not say that to Jacob. 319 
And thereafter, when Jacob stood before him, dressed in Esau's clothing, Isaac asked him, 
Is it you that is my son Esau? He smelled the odor of his clothing, then blessed him. 320 
From this, you can see how deep was his love for Esau. If Isaac was so great a man, one 
who could grant blessings, how could he be so mistaken then and give the blessing to 
Jacob? And when Jacob received that blessing and was told, You will be lord over your 
brothers, 321 why was that not fulfilled? What is more, Jacob is now living under his rule, 
even though Esau said, What do I care about the birthright? etc. 322 But you must know 
that at the palaces of great lords a curtain is always hung in front of the door, and before 
the door is opened the curtain must be drawn aside; and likewise, precious stones are 
generally hidden in little caskets; and such is the case here, Is there only one Esau? You 
must know that there is Esau and there is a second in front of him, and there are two at 
every place, one to help and a second to harm. The herb of life is hidden within the herb 
of death. But I wish that we might be worthy to see the Esau to whom we go as soon as 
possible, for he who is worthy to see him will receive eternal life; but not that Esau who 
is in front of Esau. 

314 Zohar 1 . 142b to Gen 27.27 and Gen R 75. 17. Frank disregards the Zohar' s interpretation that only when 
Jacob put on the robes did their original, Adamic, odor return to them. 

315 The reference is to Isa. 63. 1 ff . Gen R 17.4 connects the vineyard with Edom (Esau) as does Ex R 15. 17 
and Num R 11.7 and many others and Zohar 1.238a where it is said that God alone will tread down Edom 
in judgement and retribution. 

316 The phrase "true man" means only "an actual man, a man in actuality" here and not, as elsewhere pre- 
Adamic man (as in 66, and see 81 n). 

317 Gen 25.27, Zohar 2. 175b 

318 Gen 25.27f 

319 Gen 27.3f 

320 Gen 27.24, 27 

321 Gen 27.29 

322 Gen 25.32 

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189. Not far from Bucharest they found a treasure which could only be reached by 
passing through one cellar into another. A decree was issued that it be opened, only from 
the outside; and whoever went there was bound to faint from great fear, for the treasure 
was guarded by a great snake made of green gold, which is called a Lindworm. It was so 
huge that it could swallow the biggest of men along with several others. Its mouth was 
open; its red tongue spouted fire; its eyes, made of precious stones the size of terribly 
large goblets, sent forth rays like the sun. Everyone who saw it thought it was alive, since 
the flashing gleams seemed to make it move and it was displayed in a lifelike position. 
One who entered thought it would swallow him, and this made people faint from fear. 
The king there said, I will go myself and look at it without fear. So he went there and was 
not scared. Having gotten there, he patted its head with his hand and recognized that it 
was made by human hands. Then they yoked 180 oxen and dragged the Lindworm away 
to the royal treasury. 323 One should conclude from this that things appear to one 
according to one's degree, and that is [what is meant by] the saying, bitse imrusso. 324 That 
has a double meaning, either "he splits his words", or "he carries [his words] out"; for at 
one and the same place there always appear two aspects. 

190. The Maiden may hide herself when one alone sees her, but when several become 
worthy to see her and look upon her, she can no longer hide or conceal herself. Even 
though she might be able to keep out of sight for a short time, in the end she must stand 
revealed to all. Recall the parable of the servant girl who inherited her lady's property. 325 
How often do people try to paint her so that she might never disappear and the whole 
world might look upon her? But that only comes from the side of death. But we, when we 
are worthy to see her and shelter ourselves beneath her wings, be they invisible, will 
attain life; and she will reveal herself more charming every day; and each will see her 
according to his degree, the more worthy one is, the more beautiful he will see her; and 
each will look upon her in accord with his own heart. 

191. Why is it not written how each of the twelve tribes took its wives, but says clearly 
only of Judah that he took the daughter of a Canaanite man, 326 and of Joseph, who took 
the daughter of a priest of On? 327 

192. 1 came to Edom 328 with only a small handful of people. I sent not nor sought 
permission from any king to enter that country. No one prohibited me when I entered 
there. Moses had 600,000 men with him and had to seek permission. Having sent to the 
king of Edom that he be permitted to cross through his country, (but) the king refused 
him, saying, I'll come out against you with arms. 329 

323 See the tale of the king's treasure and the serpent in Zohar 2. 173b 

324 Lam 2. 17, and Uceda, commentary to Lam (lehem dim' a) ad loc. ; 832 

325 Prv 30.23, Zohar 3.265bf ; Zohar 3.69a associates the servant girl with Lilith. In any case, Frank 
probably intends the Virgin Mary. 

326 Gen 38.2, Zohar 1.186a 

327 Gen 41.50, Zohar 2.67bf. The implication might be that each of these married into the sitra ahra. (cf 242 
n) or took wives from the sisters of the Big Brother, and were the progenitors of messiahs. 

328 That is, to Poland. 
329 Num20.14ff 

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193. 1 told you the parable of a rifleman who pursued a bird through a forest. The bird 
sang and the hunter followed its voice. The bird flew in front of him from tree to tree, 
until it fled inside the palace of the king. The hunter pursued it even there. What did the 
bird do? It perched behind the portrait of the king and was no longer afraid of the hunter. 
So we must take shelter beneath her wings, for she is the portrait of the king himself. 330 

194. When I came at first to you, to Iwanie, I told you, I am a messenger from God and I 
revealed to you that we must be baptized. According to natural wisdom you should have 
asked me, What will we do in this religion? To whom shall we pray and how? What will 
we live on? I would have had to answer your every point and, after having called you to a 
certain little and separate room, except the 2 which I have now separated— those I would 
have put aside at that time, and then would have revealed to you about my approaching 
imprisonment in Czestochowa, and would have divided the whole Company into 12 parts 
and in each part I would have put one of you after having ordered that each part go to a 
different region to find a livelihood there for themselves — and each one would have had 
assured sufficiency— and I would have ordered the clothing in which each part had to be 
dressed, and would have admonished you that no one should reveal that he is from my 
people, only that they be as other converts. Only thereafter would I have called 3 from 
you at a time to come to me to Czestochowa, and I would have given you an order not to 
come directly to the fortress, but to stay for a while in the little town beneath the fortress. 
Being there over the duration of that time you would have bought a little portrait for 
yourselves and after having shut yourselves in well, with the windows closed in a small 
room and in the most quiet silence among yourselves, you would have had to stay there 
for 3 days and 3 nights without eating, drinking or sleeping, experiencing nothing but 
only kneeling to repeat the prayer which I would have ordered you before that portrait, 3 
hours before noon, 3 in the afternoon and likewise at night. Doing so, you would have 
seen one [certain] thing. Only thereafter would I have told you— after having taken a 
good bath, trimmed the fingernails and the toenails and dressed in white— to go to the 
main gate of the fortress in the following way, with eyes lowered to the ground and hands 
hanging downwards, in absolute silence among yourselves, as well as with regard to 
others. Everybody would have said that you had gone mad. That position would have 
lasted for some time until you could have come within the walls. 331 Only some time 
thereafter would you have entered the fortress. There would again be some delay until 
you would have been called to me. Only thereafter would you have been alone with me. I 
would have set a thing before you, so you would have looked at her and stared 
powerfully into it. You would have stood so for 6 hours in a row, on your feet, with 
lowered eyes and hands, paying no attention to any other thing and being absolutely 
motionless. Even if flies were to bite you, or if a snake were to circle around your legs 
you must not only not have recoiled but also not have looked at it during all those 6 
hours. God forbid that there might have been someone at that time who would not have 
been able to bear it all, because it would have been all prepared to throw such a man out 
of the room and beyond the wall. You would have been obliged to do this during the day; 
and the women, at night. And although it is not in man's power to stand it, nevertheless 

330 Here 6969/1 ends. 

331 The posture is similar to those adopted by the sect of khlysty; see the Introduction: Non- Jewish sects. 

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you would have had to try to do it with all your possible strength and power to cope as 
best you could, and if you had been worthy to bear it, then she would have given you new 
power, so that you might have borne up further. Only after that time would you have 
heard a voice speaking to you. I would have asked everyone what he had heard and he 
would have answered, each according to his degree. I would then have been served by 
nobody, but only by you and the maidens among you in all kinds of work. Even the 
ordinary cutting of wood and carrying of water would have belonged to you, because she 
would have given you power. For it is the custom, that when someone wants to serve a 
great lord, he must offer himself to him with all his strength. If you had been with her, 
then she would have talked with you as she has with me, and she would have rejoiced as 
much with you as she has with me and then she would have led you to the church, naked 
and without any fear. You would have become respected from then on in the eyes of all 
the Polish magnates and I would have been given more honor than kings and emperors. 

195. At the beginning you said these words, Venga lamosa Aformosa kemos 
respondi— Come beautiful Maiden and reply to us! But this was only by your mouth, 
here, however, you must try to do it with deeds, so you might be worthy to see her openly 
and come beneath her wings. Everything I told you, all this would have happened if you 
had followed me in wholeness; as I saw your hearts whole at the beginning of my arrival 
in [17]56. At that time you followed me. This will surely not be forgotten for you, and 
your youth in which you followed me will be rewarded. Now if God will help me to open 
the door and the hidden Das , at that time, even though you won't know what to ask, I will 
write you every day what you have to do. If you pay heed, you will be blessed by me and, 
being worthy to see her and to be flooded with love for her, at that time, through her, you 
will be able to come to the love of God himself. Here the Lord recalled the verse that 
Sarah said to Abraham, Gareisch es hooumo wees beno Expel that servant woman with 
her son 332 — Now you don't understand my words any more than that mat lying here on 
the ground. 

196. It stands, When Jacob came out from Beersheba, he went to Haran. 333 At that time 
the mother from the unholy side came out against him. He had right away to seize hold of 
a certain thing; he put up a stone, and poured oil on its head. 334 And [it was] she [who] 
came out with her whole family against you. 

197. 1 was sent out from a powerful place, and when I say that you are to heed my orders, 
it seems to you that this is against nature. Even in the worldly things you must not think 
twice, for my leader will correct everything to come out right, as it stands, Everything 
that he does, God makes succeed in his hands, 335 Much more in divine things should you 
heed everything without the slightest doubt. 

332 Gen 21.10 

333 Gen 28. 10 and Zohar 1. 146b- 148 

334 Gen 28. 17 

335 Said of Joseph, Gen 39.3 

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198. It stands, Ki noises 336 ti townu szifzey zure A stranger's lips put forth 
smoothness 337 — Which means, strange deeds; but you could not save yourselves from her 
as it stands in Proverbs, Tiszmer meische zure— Beware of that foreign woman. 338 It 
stands, I want to serve you, my God, with all my parts! 339 etc. That's the way a man 
should serve his God— with all of his parts in wholeness. It also stands Ki hine Adonay 
ause hadosch aus beorez nekeiwo tesauwew Gower God makes new things on the earth. 
A maiden will encircle a man. 340 

199. We work for our ancestors, all the great people who fell there, so that all might be 
assembled in one place and from there they would come out and grow, even, as it stands, 
Ernes meeretz titzmach— The truth will grow out from the earth. 341 Just like that parable, 
which I told you, about those 10 trees which all dried up. However when a tree puts forth 
a flower, at that time the branches and leaves too put forth their flowers— Moses 
especially tried to recover Joseph's urn 342 from the Nile. 343 

200. There are 3 Patriarchs. And we are the fourth. The last one is the best loved, 344 
however there are 12 pillars and you remain among them. 345 

201. Until the present there is a quarrel in the world concerning which place, who, and 
where one must go, and what may one wear, and who are those who will have the power 
to see with their own eyes. Just as those 2 sages who argued with each other. One said, I 
would like him to come so I may see him. And the other said, Let him come, but I would 
not see him. 346 Why? Because he will come to a wasteland, deprived of water, and water 
means teaching, 347 all his words will seem empty, simple/crude, and full of nonsense. But 
if a sage were there he would surely protect them; that is, if God is pleased with him he 
will realize that those very things are knotted up parables, and only thereafter will 
wisdom find its glory in stupidity. Therefore there is a dispute about who those are who 
will be in the estate of turning bitterness into sweetness. 348 However he who will be wise, 
at that time let him be silent and bear it. If you had gone along the simple/straight/crude 
road then, even though you should have come to a place such that one cannot turn either 

336 Sic, for noifes. 

537 Prv 5.3, cf. Zohar 2.266b among others. 

338 Prv. 7.5, Zohar 1.38b 

339 Cp. Ps. 103. 1, Dt. 1 1. 13 and in the nishmat prayer of the shaharit service. 

340 Jer. 31.22, cf. Zohar 1.257a (hashmatot) 

341 Ps. 85.12 

342 The Polish, urne , almost certainly mistranslates, Heb 'aronlYid ornlurn, "coffin." 

343 Various midrashim (see Ginzberg, Legends index). Zohar 2.46a connects the matter with redemption 
inter alia. Prps. the matter is one of the resurrection of the dead in the Land of Israel, see, Tishby, tzitzat 
novel tzvi, 196.11 andn.3. 

344 Gen R 78.5 etc., commentary to Gen 33.2 

345 Ex. 24.3 (cf. Targums ad loc, Mekhilta, bahodesh 3, 63b)(one pillar for each of the tribes of Israel). 
While Frank describes himself as the last of the patriarchs— Joseph, of whom the midrash speaks as the 
best loved— he says that the Brothers are only at the level of the commonality of Israel. 

346 See Sanh 98b 
347 Varr, cfBq82a,AZ5b 
348 Isa. 5.20 (?) 

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right or left, I would have come myself and would have taken each of you individually by 
the hand and would have led you. 

202. We should be grateful to the First who opened that new step into the Turkish 
religion. Also to the Second who revealed that estate of Edom, which is baptism. For 
what reason did you not understand now, when I sent you from this state to Russia, that 
there must certainly be there a greater, more precious and a higher estate? for which the 
great Patriarchs and the pillars of the world were waiting; and those words which you 
have from of old, Dear is the scent which comes to me from the north, 349 this meant they 
must conform to that religion. Consider this but wisely, When one plants a tree in the 
ground, the one who puts it in, how much care would he not give so that it may take root 
well, that it may grow, bloom, and bear beautiful fruit— There was a certain honorable 
man; he had a son. That upright father set out to foreign countries. He came to a certain 
people which had the custom of hanging an iron wire in the middle of the road. He who 
did not know the practice would move that wire or touch its end then a bell, hung at the 
end of that wire, would ring, At this sound one of them would rush out with a sword and 
come up to the one who made the racket and challenge him to meet him. No matter how 
bad he wanted [to avoid fighting] or how much he would offer, nothing helped, he 
absolutely had to fight. The father, being from a foreign land, not knowing about this, 
moved the wire. At the racket, the guard flew out. The newcomer offered him great sums 
of money to be exempted from that battle. Nothing helped. The guard pierced him 
through; he fell and died on the spot. His son, who was wise and wealthy, after having 
heard what happened to his father, resolved to take revenge for him and, after gathering 
large sums, went on from country to country, till he came to a land where he found a 
teacher who was greatly skilled in the art of fencing. The teacher declared to him that it is 
necessary to spend two years in learning that art. How much should I pay you? Such and 
such a sum. They agreed. I would like to pay you that sum beforehand if you could teach 
me that whole art in 3 months. The master agreed— he taught him in 3 months— The 
young man went on farther. Then he heard about a most skillful wrestler. He studied with 
him and thus acquired more skill in his art. Only then did he dress himself in a shirt such 
as athletes wear and thereafter, after having covered it with other clothes, he went directly 
to the land where his father was killed. He moved the wire on purpose and the bell-guard 
flew out at him. The son pretended that he too wanted to buy himself out, but [it was] in 
vain. The youth said, Give me a sword because I don't have mine, so that I could meet 
you. He gave him [one]. That youth pretended that he knew nothing at all about the 
knightly contest and, exactly as though playing with him, took care not to hurt him. The 
guard recognized right away that this was not a novice in knighthood. He asked him to 
his room to finish their battle there, but the young man refused, What must be between 
us, he said, let it happen openly. Here, after removing his outer robe, he let his opponent 
see the sign of a true knight, which caused him great fright. They fell upon each other. 
The youth pierced him several times in the side and left him a corpse on the spot, having 
revenged the death of his father. 


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203. The first time I came to Poland I found you and worked very hard for you [and] you 
came with me to prisons. You were my first-born force; 350 but now I see that the deed of 
my hands is drowning in the sea, and you don't understand and still don't know my good 
virtues, [those] which are found in me. 

204. There are roses which grow on the sea islands. A man who goes there and manages 
to reach them will be able to live several thousands of years. Gods have created a great 
darkness as a screen for those islands and set up a black island so that no one can reach 
there. Once there were two kings, neighbors, one of them was powerful and rich; he had 
an ugly and stupid son; the other was poorer than the former one; he had a son who was 
handsome and wise. That lesser king sent his son with [his] gifted mind and charms to the 
court of that mighty neighbor. At that time, some delegates from foreign countries came 
there who, amusing themselves at the court, went for a stroll with the local and foreign 
princes. During the walk, the foreign ambassadors made jokes among themselves about 
the ugly one and praised the handsome one. The stupid prince complained to his father 
that the ambassadors and that neighboring prince both made fun of him. The king became 
angry on account of his son and immediately gave an order that the young prince leave 
his court. Before the departure of the young one, both princes went on a hunt. During the 
hunt, the ugly prince shot at a lion, but the beast threw himself fiercely upon him and 
would have torn him to pieces were it not that the neighboring prince, having jumped up, 
killed the fierce lion. The young prince thought that by that [act] he would win gratitude 
and his offense would be forgotten at the same time. But the stupid prince had no feelings 
for the one to whom he owed his salvation and incited his servants, having set an ambush 
to kill his rescuer. The wise prince guessed. He went forth on his road and returned 
directly to his father's house. Having come to his native home, he went once to the 
garden. He saw the gardener there chasing a snake so as to kill it. The snake ran away 
from the gardener and, having flown to the prince, it wrapped itself around his legs. The 
youth was not frightened at this but, having seen that the snake looked at him so adorably 
he even, having taken pity on it, told the gardener to put away his hoe and picked the 
snake up in his hands himself and brought it to the palace and, having closed it up in one 
of the rooms, gave it milk for nourishment. Having come to the room after 3 days to see 
what that snake might be doing, the prince was very much surprised to see that snake 
changed into a beautiful maiden whose beauty the world does not know. That lady began 
to speak in the following fashion, Know this, that I am a princess and a great witch. For 
five and a half years I have performed my art and in another year and a half I would have 
assumed a different form, because I must change 3 times, once in 7, a second time in 14 
years, and the third time at a different time. I assumed for this 1 1/2 years the form of a 
snake and if anyone would have killed me during that change, then I would have perished 
forever. For that good deed which you have shown me by saving me from the hands of 
the gardener I will grant you a gift for which you will be thankful to me forever. I will 
send you to that place where roses grow, to which place no one can come. I will give you 
a suit so that you will be able to fly through the air. But do only what I order you, don't 
stray either to the right or to the left, because if you fail, you'll perish forever. I will cover 
your head with wool which you must not touch until the zephyr will blow so that it will 

'Cf. Gen 49.3 

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fly from your head by itself. Have your eyes closed until you hear the sound of striking 
the land, only thereafter should you know that you are on the place where those roses are 
found. Count the roses carefully and don't take any but the seventh. Work diligently to 
get it and, though it may be found among brambles and thorns, pay no attention while 
seeking to pick it. She gave him many such warnings and sent him off. He kept it all to 
the word, came there and took that rose. After he returned, she said, You have greater 
power than I do now. I could have gone myself to get that rose, but I could not have 
given it to you. Only he who works with all his strength for that rose, that one gets it. 
Now you have the power of three wishes. Whatever you choose, it will be fulfilled. Then 
the Lord recalled the parable of the Lindworm, described formerly, 351 that no one but the 
king could take it. 

205. It stands, Bereyszes baar Elohim 3S2 —E\ohim are judges, but from God himself there 
has not yet been any creation, and everything until now has been spoiled and the whole 
world has been deficient, there is nothing permanent, because only after being worthy to 
be created by God himself, only then will such ones receive from him himself a new soul, 
at that time a man will be as eternal as God himself. 

206. By what method can a man open that iron gate which has been closed since the 
beginning of the world? Unless it will be one who has a leader knowing all the roads and 
alleys. You understand that I am an enemy to you; no, it is my thing to drench you until 
you come out very clean. Be careful so that from now on you may not follow a man, 353 
because the one who follows a man, that one is surely an enemy of God himself and 
though you may hear from me that this man is Abraham himself, don't you follow him. 
He who has virtue and follows no man, has an unfailing attachment with his soul and 
body to God himself. You did childish deeds, just as I used to, those I told you about 
which happened in my youth, with this difference only, that I first asked my father should 
I do it or not? or having done it, I said, asking him, Did I do right or wrong? But you 
should have at least asked me, Must we do it or not? Then I would have given you a 

207. When God will open the gates for me, then this will be that gate about which it is 
written, Ze aschar VAdonay. Zadikim iewoiu boi— That gate is to God. The righteous 
ones will enter it 354 — And if you had been so mixed up as you were till now, then you 
would have fallen from fear. Now, I have hope that when I show you this place and 
reveal to you that God is found in this place, no fear will touch you. Until now also I 
could not look at you. But now, as it was in Iwanie when you all were attached to me, 
now you all are attached to me. Even though you may go far away from me to distant 
countries, I will bring you back to me in three days, if I need you; and from then on I'll be 
able to look at you and talk to you a little. 



; Gen 1.1 

352 ( 

353 Doktor argues that the reference here and in dictum 1 14 is to Wolf Eybeschuetz. 

354 Ps 118.20 

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208. It stands, Weieici Yankiew mi berszuwe— Jacob came out from Beersheba 355 — that 
means the same as my coming out was from Dziurdziow, and that is exactly how it 
stands, Schemen turek schemecho when from one dish they pour oil to another 356 
etc.— And further it stands, He went to Haran. 357 At that time, only thereafter did he 
notice that place. Jacob did not lift the stone from the well until he saw Rachel, only 
afterwards did he lift it off, 358 likewise now. 

209. After I've rested, I will teach you how you should pray, but the whole prayer will be 
composed of 3 or 4 words. 359 

210. Everything must be revealed through charity and justice. And so I myself cannot do 
anything without her. I see that she does not look at you now with loving eyes. If you 
were in wholeness then she would contemplate you with pleased eyes. To push you away 
from herself completely, that cannot be, because I told you a long time ago, even though 
you go into the depth of the world, in a few days you will have to stand at my place for 
that thing, for which I needed you. But this precious thing, to which I wanted to lead you, 
depended upon you yourselves. If you yourselves would have worked, you would have 
been able to come to that thing. However that goodness that I wanted to do with you is 
not known to you at all. 

211. That First called the two religions, the Turkish and the Christian, the two slippers. 360 
From that surely one can conclude, that somebody will have to put them on. He revealed 
to you a great thing— that there are two— but he himself didn't know yet what they are; 
because he was not in that secret Das , for it is impossible to enter that Das until one 
comes to Esau, for first it stands, It will light up from Seir, and then it will shine forth 
from Izmael 361 — absolutely from Seir, there it will be opened. 

212. We have hopes for that day which is called "great." But nothing can be disclosed to 
you beforehand. If you would've asked me what is that great day, then I would've 
answered you and then it would have come forth because everything that is from my 
mouth comes out to the world. One voice/sound 362 clashing with another causes a 
hastening in the fulfillment of the thing. 

355 Gen 28.10 

356 Song 1.3; On the use and meaning of this passage in Shabatianism see Kraus 1.278, (cf. Sokolov, 255 n), 
and cp dicta 421, 887, 1133 and 1203 and the n here in Doktor. See alsoZohar 1.15 a Qiashmatot, 1.251a) 
(tehiru), 3.58b f. The reshimu, the "impression" or that which remains of a process, is employed in the 
figure of the tzimtzum. As the Creator withdraws from the pleroma to allow creation to take place, a 
remnant remains. An image of this appears in Lurianic texts (Shabatian?) as the odor that remains in a 
perfume bottle that has been emptied. 

357 Gen. 28.10, 196 n 
358 170 n 

359 Cp. Attias' translation from the Ladino of poem 43, 1. 4 (Attias, Scholem 64), la' 'elaha' 'ela' hu' , and, 
in Islamic practice, the opening of the dhikr, la' 'ilaha 'il 'alia.. (See also the conclusion of poem 200, p 
183 f.) 

360 See 2136 (of the Lublin ms) 

361 Dt. 33.2, understanding Seir as Edom (=Christianity), Paran as Ishmael (=Islam). 

362 Pol. gtos (as here) means "voice", and "sound" less commonly (cp. Heb. kol); dzwigk, "sound"; 165 n 

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213. Once, while the sultan was visiting a slave-galley with his vizier, he asked each 
[slave] about his crime. All said they were innocent of the judgment. Only one, having 
revealed his crime, did not hide anything from the sultan. Why should this criminal stay 
here with all these honest people, shouted the sultan; Away with him off this galley! And 
so the criminal was released. The vizier asked the sultan about it, Why do you set him 
free when he himself admits to his crimes? The king then asked the robber, What do you 
intend to do now? The robber fell at the sultan's feet and said, O lord, if you will take me 
into your service, then surely I will lack nothing, neither clothing nor robes, and you will 
see how devotedly I'll serve you. You will surely be content with me. 

214. Abraham was told, Go from your country, from the place of your birth, 363 that is 
from that dark place in which you were born. Go, he was told, to the country which they 
will show you, but he was shown nothing, but Abraham showed the virtue which he 
possessed, even though a terrible place was shown to him, so that El Shadday 364 finally 
believed and did not waver; and you were expelled from your native place, by a strong 
hand, and you wandered from one place to another. [This] was surely done for your own 
good, so that you would come forth from the dark earth to the place of life. You should 
have followed me and, while keeping silent, carefully watched from shelter, whether this 
thing— to come to her— would be hard. But he who tries, finds; you would have shone at 
that time just like the sun, and you would have been able to cover 70 leagues in one hour. 
Attend to my first coming to you, to Poland, You were encircled by only one thread, 365 
and yet already the whole world could do nothing bad to you, and how much more [so] 
now? Likewise, after my coming it was told to me, Fear nothing, be brave-hearted, let 
nothing frighten you, no evil will come near you. Now, when you have fallen, I am afraid 
to tell you even about my good dreams, because if I could tell that, before three, with 
good presentation, then that voice would hasten the accomplishment of the essence of the 

215. That great day, 366 for which we wait, is like a black dawn, and that day is for me and 
for one other, and it is that morning of Abraham, 367 and that is the morning of that great 
day. However, it is my recollection that God will open those gates to me, and that must 
come first, after that, just like Abraham I will go to that morning and the whole world 

363 Gen 12.1 

354 Cf. Gen 17.1. The explication of this divine name and Frank's preachings about it recur several times. 
See particularly 493, 755, 767 and the notes. Additionally,— see 1266— Shabtai (Zvi) found that his own 
name was the numerical equivalent of Shaddai and proclaimed himself as that divinity. Frank seems to 
distance himself from that claim and, instead, to draw a connection between this divine name and the world 
of the demons (shedim) that his Big Brother rules. 

365 A reference to the "three knots of faith that make a single strand." Frank says that the following had 
been introduced or converted to Shabatianism— that one single strand— when he came to Poland but not to 
Islam or Chrisitianity; or perhaps, not to Christianity and to the Religion of the True Esau/Edom. See 
(following 2188) the "additional dictum" n. 

366 Cf. Jo 2.1, 11 

367 Gen 22.3; Zohar 1.204a (inter alia). The light of that morning is said to be the light of the sefira Hesed 
(symbolized by Abraham) and delivers mercy to all except those of the other side, Zohar 1.203b. Abraham 
himself is a prefiguration (and psychic component) of Shabtai Zvi (see Scholem 1973, esp. p. 804) and 
continues to be so in the Doenmeh hymnal, (Attias, Scholem, 70, no. 50 and 181, no. 197 among others) 

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will say, that day is the day of God. 368 On that day there must be people for assistance. If 
you will be worthy to hold on to that Maiden, on whom the power of the whole world 
depends, surely you would come to that work, but since you have not yet achieved that, 
that you might hold on to her, I don't know to whom will she assign these tasks. Perhaps 
she will order men from the people, because whoever does not hold on to her, without her 
cannot attain anything. However I must bear it and forewarn the one whom she appoints, 
just as when the Patriarch Jacob, when he came upon that place, she ordered him to lie 
down with her on the rock. He obeyed her; 369 likewise I should attend to her. That is why 
I want to reveal to you a certain thing. You will see something and thereby I will 
determine if you are worthy. I wish for you, that she might order me that I accept you; 
that would please me greatly. I told you, that I am a messenger and what she tells me, that 
I will do. You must know that when I scold you and shout at you almost every hour and 
minute, that is for this reason, that I know that a good thing and help are fast on the way. 
But those, however, who were trying to incite you so that you would stray from that good 
road onto which I wanted to lead you; they, seeing that you might reach the good thing, 
as at the first, they come and incite you, therefore I look for all the ways to appease them, 
so that they might not persecute you. Equally I cannot take you without her order. And 
when you see that thing, then she will order you what you have to do, and right away 
following the order given by her without any consideration or hesitation you must carry 
out everything with joy and a brave heart. And if anything would come out against you, 
don't be afraid, be firm and let no fear discourage you. You will see a thing of great 
rejoicing at that moment. Only after that will begin a certain step, only thereafter will be 
the great day, but not like that first one which was only like a dawn, this will be the great 
day, and that day is only for me and not for any other man. On that day I wish for you all 
that you may be found in my circle. Only thereafter a great thing will be revealed to the 
world, about which no ear has heard from the beginning of the world, at that time will 
begin God's road and afterwards God's day will come. 

216. At the beginning when I came to Iwanie you should have asked from the bottom of 
your heart that I would come to you with charity, therefore it is written twice, He comes, 
he comes. 370 From now on if you will be in wholeness and she will look at you with 
pleasure, then I will doubly, doubly open for you. 

217. It was said to Abraham, Go out from your country, 371 because moving from place to 
place lowers a man. Therefore you were harried from one place to another, so that you 
would become low, and so that you would prove that you were not only [low] on the 
surface, but so that deep in your heart you would become lowly. By that you would have 
also become firm and virtuous, perhaps God will be generous and you may come to some 
good thing. 

368 Jo 2.1, 11 

369 Gen 28. 10 and Zohar 1.49b, 148 ab, etc. 

370 Ps 96.13. 

371 Gen 12.1; Gen. R. 39.11, Zohar 1.78a 

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218. Abraham converted the men, and Sarah the women, 372 drawing them to the thing at 
which they themselves labored. So should you and your wives do, as did your fathers and 

219. Jacob honored his Lord at the [place of] a foreign god. 373 So must we honor our 
Lord, but how? This is how, to discard all laws, religions, etc. and follow me step by step. 

220. In my youth a new garment for the [High] Holidays was made for me and a few 
days before the Holidays I was measured for it. After that was done, I was undressed and 
the garment was put away. What did I do? I took off my old garment, buried it in the dirt, 
and, after having come close to my father's house, I stood there naked. I was asked, 
Where are your clothes? I answered, They have been stolen from me, and now I am left 
bare naked. Thus it was necessary to dress me in the white shirt and in that garment 
which was bought me for the Holidays, and after that I began to brag, It is a holiday for 
me now. And so you [must] also answer, Everything was stolen from us. 

221. 1 must go away from you for a few days and am worried lest something appear to 
you, prepared to drag you back into your first depravity. 

222. If we will be worthy to come to Esau and to put on his attire, then each one will have 
a sign on his garment. 374 

223. It was very fortunate for you that in my dream I saw the Maiden in the form of a 
doe. It is her custom to jump once here, and then, in the blink of an eye, to fly off farther. 
I saw you before her, but not in the same shape as you are now, that is not in your body, 
and I did not see her in that wholeness which belongs to her. If, at that time, God forbid, I 
would have seen her in her wholeness, then I would not have been able to see either you 
or the Company ever. I recognize in it his great kindness to you, that she appeared then in 
the form of a doe, because whoever is worthy to see her in wholeness, how beautiful she 
is in essence, he will come to eternal life, for she herself is eternal life. 

224. They tell me, Break the barrel but keep the wine. 375 

225. Pray God that you may be worthy to enter that Das for which we hope. She, she will 
open that Das and she will lead you. There you will see Fathers and the Ancestors, and 
they themselves will scold you, saying, Look what you have done. And what more you 
will see there cannot be expressed. At that time you will be worthy to enter to Esau and 
you will have eternal joy. This will please me very much when, with my own eyes, I will 

372 Gen. R. 84.4, Zohar 1.79a 

373 Gen. 28.10 ff. 


The garment of Nimrod-Esau (Zohar 1.142b to GenR 63.13, 65.16). The "signs" recall the names of 
God, yihudim, inscribed on the clothes of Zvi stolen by Samael in the Doenme text, 'The Sprouting of the 
Horn of David." (Scholem, 1963) 378 as well as the "Names" (shemot) of hymns 18 (n. 1 1) and 25 (n. 5) in 
Attias, Scholem) and the robes of Baruchia, Scholem 1940. 
375 Bbatra 16a. K 1.392 has Hebrew: Schewor hahovios[\] uschmor es hajai'n. 

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see Abraham, the Patriarch, sitting beside the least of the Company. On that basis 
consider and reflect, what sort of place [it is that] I want to lead the Company to. 

226. At the time when I settled you in Iwanie, a Consilium sat and I was asked, Jacob, 
what are you doing? I answered, From that part of the present I have been given I want to 
repay them. Even though the whole world says that a king has no brother, yet I 
transgressed across that law and, although this is of kingly rank, may everyone be worthy 
as well to enter the rank of king. When a man holds on to her, then he reaches everything. 
When you will be worthy to come to Esau, then you will come to freedom from all the 
horrible experiences, with which they treated you now and the following verse will be 
fulfilled upon you, I will call you by a new name, which the mouth of God will 
pronounce. 376 And the whole world will look at you, as upon a high tower, on account of 
those honorable names, about which no human ears have heard till now. 

227. 1 have said to you a few times, Mene, mene, thekel upharsin. 377 Yet you are too few 
here to count. But I wanted to count you up, measure you, and weigh you for this 
precious thing which I cannot disclose. When you will be worthy to come to Esau, at that 
time you will be worthy to know what this word Das is, since Das by itself is two 
words, 378 and the whole world has no knowledge about it whatsoever, because this thing 
is hidden, more hidden, and once more hidden. 

228. 1 told you several times about a tree surrounded by a wall, which was at [its] base 
but one, although for strangers it seemed several. So [do] you stand behind/beyond a 
wall, until now. 

229. Now you are equal to all peoples. Just as they don't know anything, so to you 
nothing is known. When that terrible great day comes, 379 then all the peoples will see, but 
you will see many times more until you become worthy to come to Esau, then you will 
see more than the whole world will see, and when that Das is revealed to you and they 

376 Isa. 62.2. K1.392 has Hebrew: Wejekuro loch schem chodosch ascher pi Adonoj ikovenu. 

377 Dn 5.25. Frank understands the first two words to mean "count," and the next "weigh/measure." 

378 There are two words in Frank' s vocabulary that he plays on, both having the same pronunciation in bis 
variety of Hebrew. In 1 10, Frank clearly associates the word Das with the root "know," i.e., da' at. Frank 
also speaks of Das Edom, where the word seems to be primarily associated with another root meaning 
"religion," "religious belief" or "religious practice," i.e., dat. This term is associated with the religion of 
Edom or an even higher creed, cf 153, 245, 259 (keeping in mind that the "religion of Edom" sometimes 
means Christianity and sometimes a religion that surpasses it, the true religion of Esau). In the first 
meaning, the word is also associated historically with the kabbalistic symbol of a missing sefira, hidden in 
some manner but situated in the middle column between the second and third sefirot, (or between the 
partzufim of 'abba and 'ima). The placement of Frank's Das is said to be "to the side" in 964, 1303 i.e. at 
some angle to the other construction of the sefirot. The middle column being that of the messiah, this 
hidden sefira also symbolizes the first such, Moses. This seems to be the usage in e.g., 236, 241. Da' at is 
thus also associated with the sefirot Keter and Tiferet. The "hidden da' at" da' at ne'elama, also da' at 
'elyon, the "superior da' at" is an element in Lurianic thought and recurs in the Doenmeh poems. Attias, 
Scholem 118 poem 109nn2,3 (but here the Ladino has saber rather than the phonetic spelling of the Heb 
word), 184 poem 201n3, 188 poem 206n5, 191 poem 209n8. 

379 Joel 3.4, Mai 3.23, cf . Joel 2. 1 1 

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tell you these two words, then all will know, but you will know, see, and understand, and 
you will be beside God. 

230. 1 called you Brothers and Sisters. It was prepared that through you some thing will 
be disclosed to the world, not by my hands or by any other man, only by your hands, and 
you lost that. Now I warn you, Beware of a second thing, and be careful. 

23 1. It is known to you that afrukt covered with a peel, whoever sees it from the outside 
wants to try it, then he falls into it, and therefore very many have fallen there, but you be 
careful about this. 

232. King Solomon said, A dog swallows what he vomits. 380 So do I tell you, and all the 
teachings that have come forth so far are exactly like that dog who vomited then 
swallowed [it] again. No more remains but to go a step and a[nother] step and take shelter 
beneath her wings. Her will is that just as she is beautiful herself and without blemish, 
that her children, who are destined to come close to her, may be without blemish or any 
deficiency. Just like that beautiful tree, standing on a riverbank, whose fruits may be 
scented when yet afar and are sweeter than manna, honey or milk, having branches and 
leaves in abundance, such that the whole world would be glad to be beneath its shade and 
eat of its fruit, 381 [and] like a man having a successful and wise son, his father and mother 
are very much pleased with him, and the whole world loves him because he is pleasing to 
everyone. 382 So must that one be who wants to come close to her and be under her wings 
as well so that she may look at him pleasantly so that thereby he may reach eternal Life, 
because she herself is Life Eternal. If you had been in wholeness from the beginning I 
would have revealed to every one of you individually what he has to do— one this, the 
other that— and with this you would come to that precious thing— desiring that you might 
come out from that darkness and [from] that weakness which remains among you, so that 
you might be called men in wholeness, just as it stands, Let us make a man, 383 so that 
Adam may be in wholeness. 384 

233. In every place where God-fearing people are to be found in wholeness, there are also 
found people of entangled mind because the thing must be so since if there were no such 
muddleheads, then finger- and toe-nails would not grow on men; and these need to be 
trimmed from time to time so they will not scratch or wound. At every place there are 
found two, the thing itself and its opposition, where there is fortune, there is also 
misfortune and the other way round, where there is misfortune fortune too must be there. 

234. It has been customary for people to hear one king saying to another, Let us test each 
other, or fight with each other. We will see who will defeat whom. Likewise I called you 
Brothers, wishing to test you with others. 

380 Cf. Prv 26.11. K 1.393 has Hebrew: kielew scheschow alkio. The word translated "exactly" (below) 
appears in K as richtig. 

381 Cf. Ps 1.3, Jer 17.8 

382 Cf. Prv 10.1, 13.1,15.20 

383 Gen 1.26; cf., inter alia, Zohar 1.13b, 3.238b 

384 Zohar 3. 178b. Frank turns from the disciplinary requisite of "wholeness" to its higher significance. 

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235. When that great day nears then will be fulfilled, Emota hehraywo— This one falls. 
That one rises. 385 

236. When I established you as Brothers and Sisters, then you should have kissed the dust 
on the ground that you were worthy to come close to that name. Because after having 
come to Poland, Brothers and Sisters entered with me, just as it stands, that Jacob came 
with his whole household. 386 1 have established you so that their names would join with 
you. But do you have the sense to know the value of this name, Brothers and Sisters? or 
did Abraham and Isaac ask their wives in vain to call them Brothers? 387 In those 12 tribes 
likewise do we find double names like that, Dan, Gad, 388 etc. ; likewise with Jacob we find 
twice, Jacob, Jacob. 389 From this you know that there is a second Jacob, at whom God 
always looks and through him he will be merciful to the world. Likewise the names of 
those tribes are double, because there are twofold brothers. 390 At that time, however, 
when you turned away, I covered my face as well and stood like that Das between the 
Sephiroth. 391 

237. 1 told you several times, we must go and tread. Why do I need your empty words 
which you so constantly chattered; the world exists already longer than 500,000 years, 
and everybody prayed and talked, and what of it? What will what happens with the mouth 
help? It is all empty wind. 

238. It is said, Let us make a man. 392 They wanted to make a man in wholeness, but it was 
not in their power. Therefore, whatever has been until now has broken and fallen into 
decay. But now it is our intention to make a man in wholeness, stable and possessing 
eternal life. But you were given into my hands so that you could come to the degree of 
man in wholeness. I wanted that but you did not. 

239. 1 was the voice calling in the desert 393 of peoples. And the voice [was] the voice of 
Jacob. 394 You should have listened only to my voice and not to the voice of another man. 

240. From where did this come to our ancient ancestors, that they said that Jacob did not 
die? 395 They saw that Abraham dug a well, Isaac also dug a well, but Jacob came to the 
well already and found Rachel there, from there he found life, though in truth only an 
image of Rachel was there. 

385 Ezek 26.2 as interpreted Meg 6a 
386 Exl.l 

387 Gen 12.13, 26.7 

388 Gen 49. 16, 19 


Gen 46.2, Midr. Tan Ex 18 (Jacob exists in two worlds), but cf. Zohar 1.60a (tosafot) (two spirits); 
3. 138a (the second mention of the name refers to the presence of the Shekina with Joseph and not Jacob); 

390 Referring to Frank' s Brothers and those of the Big Brother. 

391 I.e., hidden. See 227 n. 

392 Gen 1.26 

393 Isa 40.3 

394 Gen 27.22 

395 Ta'an 5b, Zohar 2.48b 

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241. 1 wanted to go together with you to that hidden Das , now I will go alone, and you 
will go on your own, but do only what I tell you to. 

242. Abraham went to Egypt on purpose, so that his wife would be taken to Pharaoh; 396 
Isaac also intentionally went to Abimelech so that Rebecca would be taken to him. 397 If I 
would reveal and explain those verses to you, then you would fall down from nausea and 
who would save you? 

243. The Lord said to one of the Company, If you had at least knelt before Eve from 
Jezierany, 398 then you would not have needed to fear anything because that was by my 

244. A certain witch, after having changed into the form of the queen with her full 
beauty, all the wise men and people could not recognize which of the two was the true 
queen and they advised the king to drive one of them away from himself. So it was done. 
The true one was driven away, and the witch remained in her place. The one expelled 
went through forests and deserts, and, having sat under a tree, she lamented her unhappy 
fate. A prince, who was passing by, saw her and, having sat down near her, asked who 
she might be? She answered, I am, and am not the daughter of a king. And here she told 
him the whole story. In the end she returned to her former place. And so are you 
Brothers, non-Brothers, Sisters, non-Sisters; everywhere there is a good thing it is 
preceded by an evil one. 

245. When we shall be worthy to come to the secret Das , we shall at that time put on a 
robe, which means attracting everyone's eyes. You will see that I go there in the attire in 
which I came out from my country. I have not yet worn the robe of Esau at all, and that is 
for this reason, that many lords in Poland have it in a legend from their forefathers that a 
certain one from the Jewish estate will be born in Poland, and he, having left his religion, 
will accept Christianity and very many men, women and children will follow him to that 
estate. That is a sign for them that soon the Day of Judgment will be fulfilled in Poland. 
They have very many highly secret things in [their] tradition, but they do not reveal them 
to any other people. Therefore I have left this attire from my country on me, so that they 
may not catch on and recognize me, and even if the Jews should inform them that I was 
born in Poland, they would still not believe it, seeing that attire on me. When we shall be 
worthy to come to this secret Das , then I and you will put on the clothes which are called 
the robes of charm. 399 

246. A certain king had an elephant of an unusual size, and during every war he made use 
of it and indeed that elephant always left the field victorious. Once, the angry elephant 
fell upon the forest and killed many people. That king had a daughter of indescribable 

396 Gen 12. 10 ff 

397 Gen 26.6 ff. According to Shabatian doctrine, the fall of the fathers— various unholy and improper acts 
in which they are involved— is a Shabatian prefigurement of the necessary descent of the messiah into evil. 

398 One of the most important Sisters. See Doktor' s note. 
399 185 nn 

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beauty. He issued an announcement to all peoples that whoever killed that elephant 
would get his daughter and half of the kingdom as a reward. Various knights tried their 
luck, but all fell victim to the ferocity of the elephant. One young king, learned and 
handsome and a great knight, having heard about it, dressed himself completely incognito 
and came to that king saying, I will undertake to kill the elephant but on the condition 
that I might see the uncovered face of your daughter and can kiss her hands. If, however, 
that elephant will be a victor over me, let the court observe 14 days of mourning in my 
memory. That condition insulted the king a little since he was the first in that company of 
knights who set it, but, being compelled, he did so, and ordered his daughter to appear 
with her face uncovered, gave permission to kiss her hands, and to talk with her. The 
princess came. The youth, having kissed her hands, he offered her these majestic words, 
saying, Since I have been worthy to charm my eyes with your face, I willingly offer my 
life to defeat that invincible elephant. The young woman, filled with wisdom, knew right 
away that royal blood flowed in him and said, Prince, arise and do this, do not go against 
the elephant, because I am overwhelmed with sadness. Her father, having heard the title 
prince, said, If you are of that rank, then have my daughter. I release you from the danger 
of standing in battle against the elephant. Once he said this, the youth replied, Once I 
have undertaken this, I will keep my word. I will go for the sake of the love for your 
daughter with which I burn. I will dare anything. If she is destined for me by God, then I 
am sure to overcome that elephant. And so it happened. 

247. In Florence it is the custom that after the death of their arch-bishop the Kapitula 
elects a new one in this manner, All of them, having congregated in the church, fall on 
their faces. The king comes and nominates one from among them. One time during the 
Elections, while lying face-down on the ground, one of the baser ranks of the kanons fell 
asleep. The king ordered to dress him in the robes of the Arch-Bishop with all the 
Decorations, so that when he woke up, he saw himself the Arch-Bishop. The whole world 
marveled at the fact that he had been so rapidly elevated by [his] sleep. And so it is here, 
you know that here [it] was [to be] the burden of silence, 400 so you should have been 
silent, not uttering the least sound, then such a rapid elevation might also have come to 

248. At the time when you stood against me, if I had turned to you, then I would have got 
you out of everything, but I did not have time, because I could not turn my face away 
from her, for my heart rests always in her, and every day I had different tasks. It was my 
wish that you might also turn your eyes and your heart towards that place, but with you it 
was exactly as if pulling a loaded wagon going uphill and, the horses' harness being cut, 
the whole wagon falls to the bottom. So you also fell to the bottom. 

249. That First said, My first trial will be of the Truebelievers. He decreed a great thing. 
It is undeniable; but if there will be a first, then surely there will be a second. Now you 
see for yourselves that I favor no one, and you see my decree against you. Even if you did 
me many favors, and that thing may seem contrary to the whole world, yet I will not be 
lenient with anybody. You did strange things that were not suitable for you, therefore you 

138 n 

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must stay away from my court and be among the Company and you must obey the 
youngest one, and there honor your Lord, whatever he orders, you must do. At that he 
sang the following verse, God protect 401 etc. 

250. The time is long overdue that foreign Jews should come to me from distant 
countries, but no kingdom can hurt even a hair of another until the time of my help 
comes. Thereafter will they come. 

251. When you will be worthy to come to Esau, you will have such great joy, as you have 
not yet experienced since the beginning, yet on the other side, there will be great weeping 
among you. May God grant that in 8 days the tears will stop flowing. Then it will be 
crying together with joy at the same time. 402 

252. Abraham and Sarah reached out for that thing. The proof of that is that he asked her 
that she [take] the name of Sister, and that she call him, Brother. 403 Isaac went after 
another thing. Jacob also searched for a different thing, and all of them thought that they 
had come close to that thing, but I tell you truly, they only got to the screen, because 
every thing is covered up as though hidden in a sheath. But even that sheath attracts the 
eye to itself. 

253. Just like Waw stood between two dots, likewise also for a certain thing it fell aslant, 
and one dot went higher than the other, so also must you go into the Company. 404 

254. A certain [man] served a certain great lord very faithfully for 10 years. The lord, 
seeing his loyalty, integrity and honesty, gave him his own daughter for a wife. So also 
that Maiden, she keeps track of and searches for people, who would be in wholeness in 
their deeds. The whole world searches and desires to make gold, so I desire to make you 
pure gold. 405 

255. 1 told you that her dwelling is in a very high tower, but she does not look at people at 
all, though many pass by her. 406 He, however, who tries, works hard, and strives 
absolutely to reach her, so as to see her, what does he do? He changes his attire and does 
some trick so that the whole world marvels at his deed. Then she, hearing voices 
approaching, also looks at him, and at that time he sees her too. Likewise in each thing it 
is necessary to apply a trick, just as I have told you in the parable of what I did with the 
son of that Holy Lord in Salonika, I was told that it would be impossible for me to see 
him, to which I said, that I would see him and talk with him even today. And having gone 
beneath his window I began to sing the song, Machsava in esta etc. in a loud 
voice, and at that he put his head out right away and asked who I was, etc. and began to 

401 Ps. 121.7,8 

402 See the Chronicle, 109, where Frank himself , as at other times, displays this sort of labile affect. 

403 A jumble of Gen 12. 13 and 20.2,5. 

404 Pips a reference to the vocalization of the vav in the Tetragrammaton. The letter vav (here Waw, later 
Wiiw), the sixth letter of the alef-bet stands for the sixth sefira, Tiferet, the sefira of the messiah. Cf Zohar 
3.255b {ra'ya mehemna),Tik 5.19b, Tik 69.100a 

405 Note Frank's various attempts at alchemy. See Kraushar, 2.73, 84 

406 Cf Zohar 2.99ab 

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talk with me. 407 And it is like that everywhere, and I wanted to give you a trick and yet 
another thing and you would have figured out the rest yourselves. 

256. In that secret Das , when you will be worthy to enter, then sometime prior to this you 
will see and understand. Then it will be known to the whole world. Because for that 
reason it is called Das , so that everybody might be conscious of it. 408 

257. Why did you not imitate the deeds of Abraham, your father, who himself having 
awoken earliest arose on that morning, the one for which we hope? Indeed, he himself 
saddled his ass, so as to do the will of his Creator with love. 409 

258. Why did you enter baptism? While in that Jewish estate in no synagogue could you 
either hear or know a Maiden, but in this religion you hear that the whole world is filled 
with her, and believes in the Maiden, though she is not a Virgin, still the name Maiden 
does not leave their lips. That is why we came here, so that we might search for that 
Maiden of whom the whole world does not know and has not seen her from the 
beginning. Sometimes she lifts her head and looks at the world, for without this the world 
could not last. We went to her because of love, to such a tight place as prison, to search 
for her and pursue her. She, seeing that labor and effort, showed her face, because she 
also greatly desires to be free, so that she might come out from her prison. But seeing that 
you did not stay together with me, and did not go to prison with me in order to do what I 
was doing, I knew that you had gone away from me. If you had held with me and been 
worthy to see her, together with me, then she could not have hidden. 

259. The Lord said in Czestochowa, I tried twice to gather you to me but I did not find 
you fit. Beware, when I gather you the third time that I find you good. But in 
Briinn— when I did not find you fit in Czestochowa— be careful when we shall go to a 
certain thing. Don't transgress my orders even by as much as a hair, have no anger at 
anyone and do no evil even to the smallest creature so as not to debase yourselves in your 
own eyes; thus you will be worthy to come to Esau. At that time you will go boldly and 
filled with joy, and then it will be no art to be a Truebeliever. But in these tight times try 
to bear up. At [the place of] Esau however all the old Truebelievers will wish for 
themselves that they were one with the least in the Company. At that time all the gates 
will be open to you, because I will no longer need to be afraid for you. I will call each 
one individually and will show him everything. They will dress you at that time in the 
attire and you will weep from great joy. Everyone will say, what was the matter with us 
that we did not understand anything, that the Lord would do so much good with us. You 
will know and see what the word Edom means, I will tell you what Das is. If you had 
followed me from the beginning as was proper then we would have been in Das long ago. 

407 The reference is to the son of Baruchia Russo, prps "Osman Baba." The Shabbatian song Frank quotes 
in Ladino, "His thought was in this. . . ," might be one of those in which Zvi's "thought" is that which binds 
the three strands of faith, the religions, together. 

408 Das is here da' at as is indicated by the adj. "secret" and by the explanation of the meaning of the term as 
related to cognition; 227 n. 

409 CfRashitoGen22.3 

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260. On the 5th of June, 1783, the Lord said, Now it has been revealed to me that God is 
leading to me God-fearing Jews, wholeheartedly devoted to him, from distant countries, 
and they will not deviate a single step from my words; and that is what I told you in 
Iwanie, One vessel is exchanged with another. I will mix them with the Company and 
will join their children with yours. Then voices will be heard, voices throughout the 
whole world. All the lords and kings will come to ask you, What does your Lord say? 

261. When God will help me, then I will tell you almost daily how you must behave and 
what to do. I wish that in 2 or 3 years there might be spoken to me the word, Brother, 410 
and I wish that I might stand on that place, to which I wanted to lead you. 

262. When the Jews come to me, I will shout and make murmurings in Vienna, Briinn, 
Warsaw, Lwow, in their vicinities, throughout Walachia, in Lithuania, in Moscow, yet 
my lips will be closed. A second time the Lord said, When those Jews will come from 
distant countries, I will make a din in Istanbul, Egypt, Babylon, and still my mouth will 
be closed, and no word will pass through it. But there is no longer anything to say about 
these countries. 

263. Why do you have no trust in such, as have the power to change bitterness into 
sweetness? 411 You should hope for that morning drawing near, as it stands, Abraham 
anticipated the morning. 412 Abraham pursued something. However, he himself thought 
that he would not reach it, exactly as it stands, On the third day Abraham raised his eyes 
and saw that place from afar. 413 That means that he saw that place on the third day and 
that is Jacob of whom it stands, He found the place. 414 All this is [meant] for the present 
time. That First who opened the Mahometan estate was in place of Abraham; the second 
Holy Lord who disclosed the Christian estate is Isaac, but neither of them led forth 
anything so that it could be discovered in the world; and anyway these people who stayed 
in their estates remained almost in darkness. Now however you have attained worthiness 
such that you already see the third day; from there will come forth a great brilliance. 
From the beginning it will start from the brightness of the morning of Abraham. 415 Where 
is your sense, to follow a man who was not from the beginning, but only came in the 
middle? Why did you not ask me when you saw me for the first time in Salonika, and I 
returned to you, and then again went to Salonika, for what did I need to go to so much 
effort and trouble? Did I indeed have no gain from those who remained [there]? However 
you have to know that to go to a different place is not allowed if one has not begun by 
going from the start, in order, and the start was that First who opened the Mahometan 
faith, then came the Second and that one revealed the baptism, in which we now remain, 
and these are Abraham and Isaac; but Jacob is the Third and that's exactly what stands of 

410 Doktor suggests that Frank means that his brother, Esau, will come to him and greet him 

411 Cflsa 5.20 


413 Gen 22.4 


• Gen 22.3; Zohar 1.203b here, and to what follows 

Gen 28. 1 1. The third patriarch, Jacob, is understood to be the sefira Tiferet, "central pillar" of the sefirot, 
uniting the six "extremities," the sefirot from Hesed through Yesod. (Zohar 1.162a (sitrei torah), Tik 
69.106b among many) and, among Shabatians, Zvi, etc. 
415 See notes to 215 and 263 

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Abraham, that 3 people stood before him and only to one of them did he say, Lord, 416 
because Abraham was shown only the end of the thing, and that was those two, Esau and 
Izmael, and the third one, whom he called Lord, was Jacob. Therefore of Abraham it 
stands, that only on the third day he raised his eyes and saw that place from afar. And 
therefore also that Second Holy Lord repeated the verse from the scriptures, A prophet 
like myself will rise among you and you must heed him. 417 It means that he will be in the 
same costume as I am, and that was the reason that I began from Salonika. Even though I 
had to bear there various difficulties, yet, equally I did the will of my God, from there I 
went to baptism; if we shall be worthy to enter into the third step, that place is very sharp, 
be careful there that you don't stray, because in the first two steps you slipped, that is at 
the beginning, at my arrival in Iwanie. You did not ask about the reason for the attire in 
which I came to you, and on my own, without asking, I could not reveal it to you. Again, 
during baptism you did not ask where shall we go and what do we have to do there. 
That's why you strayed and fell. So be careful in the third step. Just like Jacob called 
Esau, Lord, and humbled himself before him, saying, Go you, o Lord, before your 
servant, so also you, when you come to that place, call out there, o Lord. 418 It stands from 
olden times by you, He who kills the snake will be given the king's daughter. 419 Here it is 
even more severe, therefore watch out, so that, God forbid, you not fall. But if you will be 
worthy to pass all the three steps, then you will be worthy to come to that hidden Das , 
and there only one word will be revealed to you then, then you will attain such a pure 
heart that you will know the whole true Scripture and will understand its explication, 
because you will know the truth with your own eyes and from then on you will have 
reason neither to fear nor be anxious, because you will miss nothing, and will not be 
afraid either of higher or lower powers. Your joy will be eternal, as you have it clearly 
written, beragle Meschi'eche Chutzpe Jasge. 420 — In the steps of the messiah boldness 
increases from great joy. At that time you will weep so strongly, as nobody in this world 
has yet shed such tears, and you will cry out, Why did we not go step in step behind our 
leader from the moment of first acquaintance with him? You will see there the one 
because of whom you strayed, for she then will be cleansed. 421 That third step, which I 
remind you of here, is the place which is before God; consider, Abraham did not yet see 
Esau before him, and he did not go/[went] only to 422 Egypt, that is Izmael. Isaac saw 
Esau, but did not recognize him well, who he was, although he loved him; but Jacob saw 
and, having recognized him in wholeness, said to him, Lord. However, that is not the 
very same word Lord by which Abraham called one of those three, for as far away as is 
East from West, so far is the name Lord with which Jacob honored Esau, from the one 
Abraham gave to the one mentioned above. Here the Lord was asked, For what would 
Jacob have gone first to Laban and to Esau, and only thereafter to Egypt and there put on 
Izmaelite attire? Did he not thereby act against the ordinances which you have expressed 
here? The Lord answered, Since at that time Laban and Esau were at [the place of] 

416 Gen 18.2f 

417 Dt 18.15 

418 Gen 33. 13f. Considering Frank's association with Freemasons, note the employment of this word in the 
call for help in Freemasonry. 

419 Zohar,Tik 13.29b 

420 Based on Sot 49b and Zohar, Tik 18.36b 

421 I.e., the evil female of the Zohar. 

422 Polish, y nie szedt tylko do Egyptu, perhaps an error for y szedt. 

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Izmael, and the desire of Jacob was to be at [the place of] Esau, therefore he hurried first 
to be at [the place of] Laban, so that he could then go to [the place of] Esau. Therefore it 
is written that, having gone from him, he struggled with an angel and became lame. 423 
This was the fall, that he went to Egypt, only thereafter did he put on that attire there. 
That First, who saw that Jacob put on that attire, therefore also entered that estate and 
because of that the First wanted to go to Esau and the Second, Signor Santo, who 
revealed the Christian estate, also wanted to go to Esau, but they could not because Laban 
and Esau are now in Poland, that is why also one had to be born in Poland, to go in that 
order which was enumerated here, until we become worthy to come to the secret Das . 

264. Just as it stands at [the place of] Abraham, on the third day after circumcision, when 
he felt great pain, during that great pain those three appeared to him, 424 likewise with you. 
In the greatest difficulties, when you have been through everything, in the last days you 
will be returned to your God. 

265. There are hidden lands about which the whole world has no knowledge, and that 
world in which we are is one thousandth part of those concealed peoples. Those lands 
have not been under a curse. Therefore the queen of Sheba, 425 who was [at the place of] 
Solomon, came to him, but he could not come to her, because one kingdom cannot enter 
another, 426 and her land is hidden from this world. She herself lives till now. Her land is 
golden; there is neither ploughing nor sowing. The land itself produces all good things, 
therefore their wisdom and knowledge are very great, for the land and air there are pure, 
for the benefit of the country which is not cursed, not like this world which is under a 
curse. Therefore we have no knowledge among us so that you would not understand that 
it is a deficiency, that the earth is cursed [for] now, at least, because absolutely out of the 
darkness will shine forth light; and God will reveal himself in this world. 

266. If you had gone in wholeness, I wanted to send you to these secret worlds, because 
they are not far from the road along which people travel themselves, only about 2 
leagues. They have employed their power so that they can see without being seen, neither 
themselves nor their country. In the eyes of humans it seems that it is dark there and that 
clouds are there. You would have brought me great riches from there such as are not to be 
found in this world. Likewise, they possess much higher knowledge than those here. King 
Solomon was in some places and, having returned, said, Having returned, I saw. 427 But 
your wisdom would be higher than that which Solomon had. Since Solomon himself was 
a king, it would not have been honorable [for him] to look over various places, but you 
would have been only ambassadors from me and could have safely crawled into any 
place and rummaged around. There is a certain stone [which has been] there from the 
beginning and there is engraved the name of all those who are to come there in their time, 

423 Gen 32.25f 
424 Bmetz86b 


1 K 10, 2 Chron 9.3 and Git 68ab. Sheba is also identified with Lilith in the Zohar. The ms. generally 
writes "queen Shaba", sometimes "Saaba." 
426 Ber 48b etc; "queen"= "kingdom" (malkat, malkhut), Bb 15b. 
427 Eccl4.1 

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but those people must have a sign in their hand and a pass 428 from me and the name of my 
Brothers, so you would not have had anything to fear. After coming to the very first place 
you would have been given a certain man who would lead you, only you would have had 
to be obedient in everything, whatever he would tell you, It stands with you from of old, 
She goes there every night to pick up those who fell into the opposite power. But I would 
like to send you in the day, openly, so that you would take from there. 

267. 1 behaved with you as did Eleazar, the servant of Abraham. First he gave Rebecca 
rings for her hands and then asked, Whose daughter are you? 429 just as I established you 
as Brothers and Sisters, not asking you, Who are you, my children? 

268. Jacob asked Joseph in these two words, Mi eile? 430 —Who are these? If I should tell 
you the meaning of these two words, then you, having spat, would have fled from me. 

269. There was still another queen at [the place of] Solomon, 431 but she was not 
recognized, because she was present there completely incognito. 

270. There is no prayer now because you don't know to where and to whom to pray. Be 
only in wholeness in your deeds, and be virtuous, and trust always that God will surely 
help, because man and animal are the same. The only difference between the former and 
the latter is that animals hurt people, and you have just one degree higher of virtue, but 
those who want to have their attachment to God need to have one degree higher than 
people of the world. 

271. In all countries except Poland nobody could hold on to the road as you who were 
born in Poland. You have prepared and drawn the bow and you yourselves put your heart 
in front of it. What was I to do with you? 

272. 432 In Nicopolis on the Danube, 4 Turks agreed among themselves to drown me in 
that river. They chased me and I pretended that I could not swim at all. [I,] having 
pretended that I was completely exhausted and that I was drowning, they overtook me 
and pushed me under the water a few times, so far that I led them into deep water far 
from the shore. An old Turk, who was sitting on the shore, said to them, Leave that man 
in peace. I can tell that he can swim very well, then he'll be able to do whatever he wants 
with you. They did not listen to him and chased after me into the depths. After that I 

428 The Polish/Yiddish/German term "bilet," "card, pass, ticket" is translated here only as "pass." Frank had 
a register of the faithful made in Briinn November 26, 1784 and sent to Warsaw to be completed. The 
register and the ceremony of recognition along with the use of the bilet are associated with the visit of an 
emissary. These innovations, together with the mention of Schonfeld in the same passage in the Chronicle 
(100), may indicate influence from Masonic practices. See Kraushar 2.42f the following two dicta, 501, 
565. Yet see e.g., Zohar 1.81b (sitrei torah) for a similar image (the pinkes) in connection with the soul's 
passage from sphere to sphere. Thes tone and the name upon it is very like that of Rev 2. 17. 

429 Gen 24.22f 


Gen 48.8 

431 Some of the mentions of King Solomon pertain to his symbolic relationship with Shabtai Zvi. See 
Attias, Scholem, 184, poem 204nl 

432 The ms. misnumbers here 172, looking back at the previous number, 271. 

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taught them as I pleased. Having caught hold of each one I stuffed their heads between 
their knees and then I dunked them in the water until they begged me, Let us go alive. I 
said to them, I won't let you die, but from now on know who to start up with. 

273. [There was] a certain prince, whose father sent him to far away countries to acquire 
refinement and wisdom, while at the same time another king, not knowing about the 
departure of that prince, sent his son to him to form a close friendship. Then a courier 
came to the first king [to say] that his son had died on the road. The queen, [his] mother, 
having heard about it, became ill and died. The king was greatly grieved, shed tears and 
dressed himself in black mourning together with all his court. After several days, 
everything calmed down somewhat. That [other] young Printz arrived and, meeting with 
mourning in the court, came to the king after a couple of days saying, Lord, the great 
worry and deep mourning which I found in your court, with what in the world, being who 
I am, could I cheer you up? I will tell you this, o king, that my heart tells me that your 
beloved son lives till now, and I trust that I will see him yet, without fail, and embrace 
him with the attachment I feel for him. The king answered, O my son, the way you have 
cheered me up with your words, may God cheer you also, and I promise you in any 
difficulty of yours to come with all my army to help. And so it happened. Soon that son 
returned home with great honor. So it is with you. If you had been in wholeness and 
come to cheer me up with pleasing words, I would have cheered you up in return and 
would have rejoiced with you, as it stands, Ki mechabdai echabed ubausai iykolu 433 —He, 
who honors me, will be honored also by me etc. Likewise, during all my stay in prison 
you should have been strengthening the hearts of the Company, saying that they should 
hold on and not hasten the time. There would have been a cure from that for you also. 
After the 13 years of my imprisonment you would have been called sons, as the psalmist 
said, Beny ato, ani haiaum ieladticho 434 — You are now my son. I have sired you today. 
Just as I [was], so [were] you. Now, however, it is either sons or servants, and you must 
even unwillingly render [service], like the Moscovites 435 are compelled to; but if you 
were as children, then you would have fulfilled the will of God with love, not believing 
those people who say that there is neither judge, nor sentence and, anyway; that it is all 
false, both the judge and the sentence, not even kings and lords can get beyond the border 
of their laws. 436 Though I wanted to place you in the estate of kings, you did not want it. 

274. Already several times in Iwanie I told you, It is difficult to be a Truebeliever. 
Likewise in Czestochowa I said the same thing again anew. You paid little attention to it. 
Now I remind you again in dublo and I say, It is difficult to be a Truebeliever. The 
bottom of that is that you should not follow or listen to any man in this world, at least 
from the beginning of today's day on. See to it that you be good and that you have your 
attachment to God himself. 

275. Do you really know who Esau is? If I should reveal to you who he is, you would 
fall, and faint from great fear. For is it really that Esau, who stands in your Scriptures? Is 

433 1 S 2.30 

434 Ps 2.7 

435 The text employs a slang term for the Russians. 

436 Lev R 28. 1 , among others 

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that attire which Jacob had the true attire? Is there indeed in that robe the power of eternal 
life? If Esau and Jacob saw it, then would they not have died but lived forever? But that 
was not this Esau which stands in Scriptures, and whoever will be worthy to put on that 
robe, will have eternal life, therefore Jacob called, Lord, and that attire which Jacob saw 
at that time was only woven clothing, because he was deceived, for the beginning of his 
advice was from a woman, that is from his mother, therefore it stands, I will tread that 
vineyard myself 437 — and in that place where I shall go, there will be no woman, because 
the woman's side is death, and not that Jacob, who was at that time, but another Jacob, 
whom I cannot reveal to you. But the odor which Isaac scented from that costume means 
that the one who has to be now [was the one who] approached him. 438 

276. 1 wish very much that the time had come for you to go out of my room so that you 
would not be staying with me, for you are not able to know and understand my words, 
which I say to you; but when you will have gone away from me, God will give you a 
heart to understand my words. And when you are worthy to come to Esau, then I will 
reveal to you more and you will see with your own eyes; you will know and understand 
perfectly. You will be glad and rejoice with me and I with you. 

277. A certain queen had a particularly beautiful daughter. Three princes came to her that 
she might choose one of them for a husband. She didn't want any of them. The three 
princes assembled innumerable armies and began a war with her. That queen was rich 
and provided with countless treasures. With that, having invited those three monarchs to 
a huge feast, she spoke to them sweetly, Make peace with me and lead your armies away 
peacefully. If not, I promise you, that even all three of you will fall into my hands. They 
laughed at that and returned to their camps. The queen sent a message to [their] generals 
that she would give each of the Gemeynow 439 the pay of one ducat a day and the officers' 
pay in dublo. Hearing that, all the armies joined hands, abandoned their kings, and went 
over to the side of the queen. Only thereafter did the kings arrive humbled, asking and 
supplicating the queen. So did I want to establish you in the degree of kings and give 
each one of you great power and armies, but you did not want it. 

278. There was a certain widow, who had many children. She came to a rabbi, asking him 
for food so she and her children would not die from hunger. The rabbi said, The whole 
kahal and I are poor, but I will give you some advice, perhaps God will give you luck: 
Announce that you are a doctor who knows how to cure all kinds of illnesses, and as soon 
as a sick person calls you, go to him right away. What will I do with him, she said, so he 
might get well? He answered her, Don't do anything but just say some prayers over him 
and perhaps God will help you and this sick person will get well. I am not able even to do 
that. Tell me what I have to pray. He told her to say, Edon oilom 440 — the Lord of the 
world etc. She did so. Wherever she went, it went well. Everybody was healed by her. It 
happened once that that same rabbi, while eating fish, got a fishbone stuck in his throat. 
No doctor could help him. He was advised to send for that widow. She came and began 

437 Isa 63.3. K 1.397 has Hebrew for "Lord" (above) as Adojny; here, Purro durachti lewadi. 

438 See Gen 27 and 185, 245 nn. 

439 German, "ordinary soldier" 

440 The well-known hymn, 'adon 'olam, commonly sung at the close of prayers. 

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to pray over him what he had taught her. From the great laughter that this caused him, the 
fishbone fell out of his throat and he recovered. 

279. Once there came to me a certain peasant who had a fever for 17 years. He asked me 
for advice, what ought he to do? In jest I told him, Take a few sacks of poppy seed and 
eat one grain every day while standing on one foot. He did so for several days; he got 
well. He brought me splendid presents and was always grateful. 

280. 1 bought 200 ok. of neiln brilder blut. Everybody laughed at me. I bought some 
cinnabar for it and, having mixed it, I made powder out of it and when any sick person 
came, then I gave them that. Everyone was cured by it, and just whatever I did, God 
made successful in my hands 441 so that everybody called me Doctor. Only thereafter did I 
abandon that thing. 442 

281. Why did you not understand when I was in great difficulties in Czestochowa and 
Mateusz, my servant, went through the greatest danger almost daily, and also when there 
was the siege and the fortress was closed, whatever he did was therefore not for his 
pleasure but for me? God made it all successful for him, and yet you paid no attention to 

282. [I] being young, when we fled from the Cossacks to Sniatyn 443 during the winter, I 
went to the synagogue at that time and was very naughty. The Jews took me by the hand 
and led me away from there. I saw that some peasant was lighting their ovens. I gave that 
peasant a few zlotys so that he would go away and I myself began to stuff the oven full of 
dry wood after having firmly closed the door going outside so when I made a great fire, 
they couldn't bear it and wanted to flee from the great heat through the windows but I 
stood there with a big stick and whenever anyone would even put his head out, I beat him 
so that he had to go back. Many of them fell and fainted. If they had any sense at that 
time and had lain down with their face to the ground, then nothing would have happened. 
Then I took off and went home. 

283. In Sniatyn, seeing that the szkolnik was going from house to house with a hammer 
in his hand and knocking on the gates 3 times, for the dawn prayers 444 before [the Holiday 
of] Trumpets, I gave him a few zlotys to give me the hammer and having gotten up at 
midnight, I went from house to house, from the Jews to the peasants, from the peasants to 
the Armenians, and to the local lord, to the priests and to everybody; after waking them 
all from sleep, they all flew out shouting, What do you want? I responded, Get up for 
dawn prayers. They ran after me. I hid and then knocked on the gates again. On Jewish 
gates I knocked 2 times /:for with them it is a custom to knock 2 times as a sign that 
somebody died:/. Having been awakened from their sleep they flew out saying, according 

441 Gen 39.6, of Joseph 

442 As a quackslaver, Frank made and sold "golden drops," identified by Levine, Kronika 108n241, as 
aurum potabile . Cf Kraushar 2.84 

443 InPodolia (i.e. Ukraine) 48.30N25.50E 

444 The Polish for the Dawn Mass (of Advent) in the Church is used here. 

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to their custom, Boruch dein Ernes— Blessed be the true judge— and asked me, Who 
died? And I answered, Must be Mein Ernes. 

284. Of course on Saturday, hearing that a szkolnik was shouting, Go to szkol ! I ran to all 
the priests, Christians and Armenians etc. shouting the same, They all pursued me, but I 

285. Also in Czernowitz, 445 having taken the apple of Paradise 446 and palm 447 from the 
szkolnik, I walked among the Turks, lords etc. and ordered that each one shake them and 
give me a par. 448 Each one had to do it because I was carrying a rock in my hand, with 
which I threatened to hit whoever refused to do it. 

286. Similarly I saw a szkolnik carrying a swaddling band 449 with which one goes around 
at the time of the New Moon when the Laws of Moses are carried, so that the women 
might bind it around [the scroll/him]. I crawled into the synagogue through the window 
and, having not found a bare Commandments 450 in the ark, I took the mantle off one and, 
having put it on the ground, I took the swaddling band off. I went with that from house to 
house, Christians, Armenians, etc. so that they would bind me and pay me. They had to, 
for the rock [in my hand] demanded obedience. 

287. A certain commander and regiment stayed in Sniatyn. One Saturday, I paid the 
drummer to teach me, having given me the drum, to play it. They taught me and dressed 
me in the hat of a foot soldier. And so, walking among the drummers in the street, I beat 
the drum like an ordinary drummer. 451 My mother fainted, thinking that I had been 
baptized, but then she was told that I had paid for it, so that I would be allowed to be a 

288. 1 had a band of peasant children of the same age as me and, having gone to the 
synagogue, took out a trumpet 452 and went down with those boys to the Prut River, and I 
blew the trumpet with them just as though in the synagogue and there had to be common 
girls present at this deed. 

289. During prayers, when 10 are not present, they take a child and put a Bible in his 
hands and due to the fact that he is holding it, the Jews count it as a complete person. 
Once having dressed a common Christian boy in my frock, I put the Bible in his hands 
and he was the 10th for prayers. 

445 Today in Ukraine, 48. 19N25.52E 

446 The etrog. . . 

447 and the lulav shaken during the holiday of Sukkot 

448 A Turkish coin. 


The reference is to the wimple. See B. Kirshenblatt-Gimblett. The custom Frank describes is not known 
to me but seems to be related to the use of the cloth employed during the circumcision of an individual, 
made into a decorated band, kept by the community and used again on certain occasions. 

450 Another term for the Torah scroll in these mss, like "Bible" in 289 

451 Frank uses the word tambury, a word of Turkish origin, for drum(mer). 

452 I.e., shofar. It would seem that the children were not Jews but cp. 289. 

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290. There is a custom to bring together children in the evening to pray for women giving 
birth. I gathered some Catholic children and we went there to perform these prayers. 

291. Once 25 peasants attacked me in Bucharest. Every one had a stick with which he 
would surely have ambushed me and destroyed me. I identified myself to those sitting 
around the stores and asked them to make them leave me alone. They refused and [the 
peasants] began to beat me. Then, having called my 4 boys, I said, You stay here and 
watch from a distance how I beat [them], and learn something from that. I took my coat 
off and having grabbed two, I beat their heads together so hard that their blood flowed; 
the same with a second and a third pair until I got to the end. Then, having kneeled down, 
they fell with their faces to the ground, begging me for forgiveness. I grant you your life, 
but from now on beware of me, and see to it that you bully me no more. 

292. When I was little, I asked Rabbi Leib about Easter, 453 You say that this night is 
guarded, 454 nevertheless during that night many Jews are killed, there are many thefts, 
why do you call it guarded? Second, It is a custom with you to put out one glass full of 
wine for Elijah; is it likely that he would be able to drink all the glasses of all the Jews 
who are in existence at the same hour? Third, How are you praising God when you say 
that he has 4 sons? Fourth, At such a table and praises, is it proper to mention such 
abominations as lice, frogs etc. with those plagues? Fifth, You take Easter bread 455 with 
horseradish and, putting them together, eat them? If that elder was so stupid and did that, 
do I have to do that? All this is false, untrue. All, who were sitting at the table, wept, 
recognizing that all these questions were fair. 456 

293. When I was young in the village of Faraon, I had very fat meat for sale and all the 
merchants passing by me bought that meat and paid in dublo, because it was so fine. I 
fastened a cradle on one tree and from then on I would not sell the meat but the buyer had 
to rock me in that cradle. There came an old Jew, very rich, and wanted to pay me 4 times 
as much as the meat was worth so as not to rock me, because he was ashamed. But 
nothing helped; he had to swing me. From then on, all the merchants, knowing about that, 
asked me first to go to the cradle and rocked me. And only thereafter spoke about meat. 

294. A certain peasant carrying a piglet to be blessed, when he left the church, the pig fell 
out onto the ground and tumbled into the mud. The surprised peasant said, It's just been 
blessed, and yet it cannot change its nature. So is it with you, although you were purified 
with water, and yet you cannot abandon your laws and customs. 

295. Some guests came to Rabbi Leib on the Sabbath. They played all kinds of childish 
tricks on me. On the night between Saturday and Sunday the Jews have the custom to, 

453 Perhaps a Jew would understand that this Polish term for Easter— literally Great Night— indicates rather 


In Hebrew, leil shimurim. 

455 I.e., matza 

456 All the matters mentioned appear in the Haggada, the book of service for the ritual meal of Passover. 
Oddly, Frank is not acting in an entirely improper fashion here, since children and others are encouraged to 
ask questions in order that the tale of the outgoing from Egypt may be elaborated. 

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having taken a glass with perfume, 457 bless it while saying [prayers] over it. Having stolen 
that cup, I took the perfumes out of it and put some shit in it. In the evening they all said 
[prayers] over it and, blessing with it, they put that filth against their noses, one after 
another. So is it with you. 

296. My father gave me a blue frock once. I asked him, Where did he get it? I was, he 
said, in heaven and God gave me that material for you. I asked him, What did God say 
about me? I told God, he said, that you jump from the wagon to the ground. What did 
God say to this? What kind of a marvel is that, said God, to jump from a wagon to the 
ground. It would be better to jump from the ground on to the wagon. So God said, I said, 
well, so I'll do. It happened that Mother forbade me to do that but my father said, It is true 
that she is doing wrong by going against the will of God, but despite that, you listen to 
her anyway. 

297. Once, seeing a jester at a wedding, who, having cut a scarf into 4 parts as everybody 
saw, put it together again and displayed it as it was before. What did I do? I took a scarf 
and, having cut it into 4 parts myself, I took it to him to make it one again for me. He 
answered me, When I myself cut it, then I know how to right it, but when somebody else 
cuts it, then I cannot put it together. So it is with you. You have cut the Company into 
parts, now you bring them to me to put them back into wholeness. Jacob was the one that 
divided the company in two, 458 but not you. 

298. It is a custom during a Jewish wedding that a distinguished person sit by the groom. 
I wanted to beat everybody up so that this place would be given to me, but they all spoke 
up, It is not proper to try to attain that by fighting, but by disputation. If you win over 
them in a dispute, then it will be proper for you to sit next to the groom. I asked them a 
few questions, and they gave me the answers. This is not a great deal that you give me the 
answers because the schoolteacher taught you that, but answer me a simple question and 
that will be the end. And I asked, It stands with you that the father should circumcise his 
child and in another place it stands that the mother should circumcise; 459 to that they 
could not answer, so I sat down beside the groom. 

299. In my youth, being in Romani, I found there a very humorous and wealthy Jew. 
Having come to me, he said, Jacob, how many ok of wine do I have to give you to throw 
that elder to the ground? I told him to give me 10 ok of wine. He gave. I took the elder 
and having thrown him to the ground so hard that he got a brokh, 460 1 was summoned to 
the judge, to whom I responded with the reason for my deed and he decreed that that 
other one should pay a fine, and I was released in peace. 

300. 461 That same humorous Jew, on seeing 12 pullets roasting on a spit at [the place of] 
another Jew, asked me, Jacob, how much must I give you to eat all these 12 pullets? 12 

457 The spicebox of the Havdalah ceremony, though the words used are "glass" and "perfume. 

458 Cf. Gen 32.8 

459 The argument is based on Gen 21.4 vs. Ex 4.25. 
450 The Yiddish term for "a break" is used here. 

461 The ms. misnumbers here 230. The previous number, 299, looks rather like 229. 

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ok, I answered. I sat down and ate all 12 of the pullets. The owner came with his wife 
shouting, What did I do? But I pushed them all out, saying, that I was hired to do that 
because I was a prostak and did not understand the anger caused by that. I only thought 
that I should do what I was hired to do. Having eaten, I went home thereafter for dinner. 
That Jew followed me and asked, Jacob, surely you just ate. How is it that you are again 
going to dinner? My first eating was for pay, I answered, and only now I'm going to eat 
my own dinner. 

301. During [the Holiday of] Tabernacles my father didn't want to sit in the tabernacle 462 
because of the rain and I, having taken some white bread and (unfermented) honey, took 
them to the tabernacle and sat there for so long that every thread of my robe was soaked. 
What did I do that for? So that my father would not seat me next to him and so that I 
could jump and frolic. But what did father do? He took off my wet robe and dressed me 
in another so that I would absolutely sit close to him. 

302. 1 was telling you things which in your eyes are strange, crude, and mean nothing, 
you could not drink that bitter water. Nevertheless you know that when they pick walnuts 
the first shell is green, bitter and black and smears the hands until one comes to the 
kernel. How did you not understand that? 

303. You were prepared for that degree for a long time so that you could rapidly enter 
that secret Das . If you entered there then even if all the gods, wherever they are in this 
world, stood against you, they could not touch you there. We could [have] attain [ed] 
everything, only at that time you turned away to the left, and now we must enter a single 
step and only in several years will we come to this Das which is hidden. 

304. The day of revenge against Edom 463 will be so great that even those 72 heavenly 
supervisors 464 will be shaken like leaves which a violent wind stirs up before the fear of 
God. However, not one will be lost nor be killed. And that is exactly how it stands, that 
the day of revenge is hidden in my heart. 465 You, however, would be spectators and 
heralds in the world. Clear up, clear up the place speedily for the one who will come. 466 
Now I cannot even reveal to you that day of revenge. I tell you, soon a certain thing will 
appear to you. What you will see, be silent about it. Be careful that you do not gather 
anything from your guesses, according to your reason, and be on guard that you utter not 
a word. Keep your mouth closed. 

305. It is not proper for you to ask to be led to some place because you don't know to 
whom and where I will lead you; just be good and obedient and search within yourself for 
your own rank, as I said before. I wanted to raise up a certain thing through you and I 
established 12 of you Brothers and 14 Sisters, for it stands with you from old that there is 

462 I.e., in the sukkah 

463 Cf . Isa 35 

464 Midrash hagadol 1. 179-182, Otzar hamidrashim, Metatron 16; others speak of 70 rulers, Zohar Tik 

465 Isa 63.4 

466 Cf. Isa 57. 14 

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an upper and lower sephira. This sephira is called in Hebrew Thaira but I said for 
simplicity upper thieren and lower thieren /idoors 467 :/ that is, doors, and gate. 468 For there 
are 7 kingdoms in worlds hidden from people traveling on land and in the sea. They are 
surrounded with a wall, clouds and darkness; from the first one of them came the queen 
of Sheba, who was at [the place of] Solomon and from then on she has been hidden in her 
country in such a way that nobody has any knowledge of her. 469 The monarch 470 of the 
second kingdom is called Sabba, then there are queens, red, green and of other colors up 
to 7, but over those 7 kingdoms there are 7 higher kingdoms, and these are called the 
kingdoms above the kingdoms. All the good of the world is hidden there and all the 
crowns of the world. That is why I established two times 7 and called them, my Sisters, 
my dear friends. 471 In one hour they would have united the one with the other and those 
[other ones] would have, on their own, donated the crowns of the kingdoms and all the 
hidden goodness. Each one would have at least the strength to tear out a tree together 
with its roots. So there is also one matching me, and that one has 12 brothers, therefore I 
also established 12 and called you the same name, Brothers, friends, and if we would 
unite with them I would give the greeting of peace to the one who was my equal, and you 
would greet your equals and Brothers; and that's exactly what stands with you, For my 
brothers and my friends, I will talk with you in peace. 472 Also, you would take from those 
others all the goodness of this world and the crowns of the kingdoms. Every one of you 
would come to a great power. But if I were to send three of you to him, they would return 
in crowns, possessing all good and power such as has not been in the world. They would 
truly say that they are higher than me and would fall into [such] pride (so) that I would 
have difficulties to bring them down. But now you are those Nephilim who were on the 
Earth. 473 When I unite with them, then we will raise up a great thing, but who knows how 
many years this will take and will be held up until I unite with them. I revealed there that 
I have Brothers and Sisters. Therefore I cannot send another there, even those who 
endured that fall, because I will be asked there, Why didn't I send one from my Brothers 
and Sisters; and just as we need them, so they need us. They are waiting and hoping till 
those will come to them who are called Brothers and Sisters. A long time ago they sent 
from there to me asking, Why I don't come to them? I had to answer that I have no time 
and have other preoccupations. If you were there, everyone individually would have 
recognized himself there, for he would have seen his own form. 

467 The interpolation translates the word in question as if it were Yiddish. 

468 It is likely— see 1267— that Frank refers to the concept of the upper and lower tehiru, in his restatement 
("for simplicity"), altering the concept from its original signification in the work of Nathan of Gaza and 
among the Doenmeh and— employing the pun on the German or Yid word for "doors"— associating it with 
the Shekina as "gate" (Aram. thar'a),cf Zohar 1.7b; "gates" in general, Zohar 1.3b f. and the upper and 
lower Shekina (Bina and Malkhut), Zohar 1.247b. The tehiru is not, properly speaking, a sefira and Frank 
may only mean to say "region, sphere." See Attias, Scholem, 51, poem 29nl; 59, poem 38nl and 82, poem 

469 See 265n 

470 Ms, Monarchini 

471 Song 5.2 

472 Ps 122.8 and in the morning prayer service 

473 Cf. Gen 6.4. Heb. Nefilim is interpreted as both "exceptional (giant) beings" and as "fallen ones." They 
were said to have had intercourse with human women and see below 346 and 447 n. 

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306. At the time when I established you, one objected that I should not establish you, but 
I, although I knew that this was not pleasing to him, said to myself that you would be 
obedient and in wholeness. You would surely have reached that precious thing and you 
would have been tied to it. 

307. The Lord said in Czestochowa, Not far from here there is a cave, and that is the very 
cave of those Baalekaben, or the leg/foot-less, about whom your books tell. 474 On the 2nd 
day of July, 1783 he said, If you would have been in wholeness from the beginning, as 
soon as you heard from me that I would go to prison in the first city in Poland, when I 
established you as Brothers you should have asked to stay with me in that prison. I could 
not have forbidden you that and you would have stayed with me for at least a whole year, 
and I would have taught you what you had to do, thus you would have been worthy to see 
with your own eyes this Maiden, who would have protected you and supported you on all 
sides. Only thereafter would I have sent you to the aforementioned cave without fear and 
anxiety and there you would have given orders to harness a six-horse carriage, which one 
of those would have brought. But you would have obeyed him in everything, whatever he 
ordered you. He would have led you across all the seas; black, white, red; and in a quarter 
of an hour he would have covered 500 leagues with you and would have put you before 
the man of gold, and you would talk with him face-to-face, not like with Nebuchadnezzar 
where there was only a golden head, 475 but here he is all pure gold. You would see with 
what marvelous and special power you would return from there. 

308. Be careful after arriving at the gate of Esau. There it is like the dawn coming up. Be 
very much on guard, that you not slip there, for he who turns there and follows a man will 
fall into an abyss and there will never be any help for him. 

309. At the time when Matuszewski, OBM traveled to Czestochowa, the Lord said, When 
Matuszewski will want to heed me and shed all his confusions, and will stay beside me 
for three days, then I will give him particularly one word and will put in his hands a pass 
with which I will send him to a place, about which the whole world has no knowledge at 
all. When he returns from there, he will show the greatness of God in this world, since 
his height would be 30 cubits or more and he would be able to eat a whole ox a day. He 
would be made young again, 18 or 20 years, as he pleased, and he would be able to tear 
out the highest tree with its roots; there would be no limit to his riches. It is certain that 
after his return he would not want to look either his Brothers or his own wife in the face, 
because there in that place is the form of everybody with the same face and figure exactly 
as they are here, and on everybody's forehead there stands written everything that he did 
or said against God. And about Dembowski the Lord said the same, And for me and my 
needs they would gather treasures, whatever they would like themselves, even if it were 
as much as 10000 million ducats they would be given that, and would be given 3 people 

474 Hebrew, "those who wear prostheses." The 'legless "receive extensive treatment in Scholem, 1940-1, 
196 ff and again in ibid, 1971. Note also the woodcut at the end of R. Y. Emden's sefer shimush 
incorporating the proverb 'lies have no feet" (otzar hamidrashim, rabbi akiva 41 (sheker eyn lo raglayim, 
shekol haotiot shel sheker omdin al hudan). See, H. Lenowitz, 'The struggle over images in the propganda 
of the Frankist movement", Polin 15 (2002) 113, 123 f. 

475 Dn 2.32 

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from there without disfigurations or anything. In the blink of an eye, those 3 would build 
a mountain and would put the treasure in that mountain. Every day expenses as needed 
would be taken from there. My power and strength would be like that of 7 buffaloes and I 
would be able to uproot the highest mountain from its base. They would bring me 
precious stones of a size not seen here in this world. Then I would order those 3 to make 
me a bridge 70 leagues long, and that would appear at once. Their king is the king of 
kings and is an autocrat. His residence stretches 2 leagues and is 6 stories high, one upon 
the other. The crowns of all the kings are hung on the roof but his crown is the most 
venerable and precious of all. The walls are of cast gold and covered with the most 
precious gems. King Solomon knew about him, because the queen of Sheba informed 
him about it, though he himself could not come there. But I could have sent you there 
with my pass if you had been my Brothers. Now, however, if I sent one of you there, then 
his match in the same form would fight with him very hard, for he would have to 
relinquish the degree which he had before, and would be ashamed. Here, you have 
nobody yet to be ashamed before, but there is such there, and thus I cannot send you, lest 
you think that this is already everything we hope for, God forbid, that you should have 
such thoughts, this is the least thing from that one, in which we have faith. Why don't you 
pay attention, the angel Gabriel stuck a stick in the sea and everybody obeys it, 476 but I 
am a whole stick and a half, that is, what is called a flail, with which they thrash grain. 
My every effort was, when I made you my Brothers, to be able to hide some secret 
among you, saying to myself that you would be faithful and preserve the thing, but I did 
not find that,— 

There was a certain king. He had a maiden. He brought her up so as later on to have a 
concubine and he loved her powerfully. At that time there was a certain prince there, 
[paying his] respects, the son of a neighboring monarch, and he himself had a son, and 
those two young princes loved each other exceptionally. It happened once that the foreign 
prince, having met that maiden, took her maidenhead. Nobody knew about it, but he 
nevertheless confided in the prince, his friend. The son could not bear that and disclosed 
it to his father. The father fell ill as a result, because of the great love which he felt for 
her. The king ordered a trial held to judge the foreign prince. The verdict came down as 
follows, the maiden was to be burnt and the prince who revealed the secret to his father 
and was the cause of his father's sickness was to be disinherited and not to be the heir to 
the throne and was expelled from the country with the proclamation that he was a royal 
disgrace— Now see how, because of such a small thing, as this was, such a great 
punishment ensued. If I had revealed to you the secret about Moscow, which you are yet 
unworthy to know, for such a precious thing is there, and I wish for you that you might 
know in a few years what is there, and you could not keep it and revealed that secret 
before the peoples; if you knew the basis of that thing and what is in it, you would have 
destroyed, God forbid, all Israelites. 

3 10. Noah asked God at first about all the deeds he had to do. 477 Rightly did he ask and 
well was he answered. At the end he saw a tempting thing and, without asking, took that 
thing on his own and therefore he fell. 478 

476 167 n 

477 Gen R 3 1 ; Zohar 1 .58b; the fall of Noah refers to Gen 9.21 

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311. When a German man and a German woman come to me I will embrace them, but on 
the left side and not on the right. 

3 12. When the Jews come to me, then we won't see each other for perhaps half a year, but 
when those former ones come, perhaps I will reveal to them a certain thing for they can 
keep the thing secret and are faithful. 

313. Jacob could not receive the blessing except with hairy hands, 479 and you with smooth 

3 14. Thus must you behave when you will be worthy to come to that Maiden, I tell you. 
First after bathing, get dressed in white and only then will those tell you where she is and 
you will come before her; but know that she is the queen of the whole world and without 
her it is not possible to reach anything. Then having fallen on [your] face, without 
looking at her in the face, you will kiss the ground. She will ask, What do you wish? You 
reply, Until now I have worked to serve God and to be able to see you, for without you I 
cannot come to God. Now I ask you, lead me on all my roads to God. At that time she 
will say, Come close to me. You will come close and will kiss her feet, but not the hands. 
Then she will say, Stand on your feet, and she will also rise, Then stand sideways, not 
facing her, eyes lowered, hands folded on your heart one upon the other. Then slowly lift 
your eyes a little, but not to her face. Then she will say to you, KarDasz 480 ! Brother! Then 
you can already kiss her hands. She will order you to sit down by her and will ask again, 
What do you wish? Then you will ask her in these words, Open for me, my Sister, my 
dear friend! 481 She will then open the high portals and will feel you with her right hand on 
your eyes and face, saying, Until now you were blind and saw nothing. From now on 
open your eyes and see. You will then begin to see and you will see what none of your 
Ancestors and [their] Ancestors have yet seen. 

3 15. All the Jews search for and desire a thing, but they don't know who and what that 
thing is. They have a custom to say every Saturday, Go, friend, towards the Bride, and to 
the Bride they say, Come into the room. 482 All this is only in speech and song, but we 
pursue her and try to see her in the open. Likewise that First pursued that Maiden all 
night; his aim was to rouse some thing, but in his religion no thing can be raised up, for 
there among them nothing is heard of any Maiden. Therefore there has not been any man 
yet in the world, who could enter the inside, and from this to the second [step] upon the 
true road, for without her it is not possible. 

316. Consider, before I entered Poland, all the lords sat peacefully and the king with 
them. As soon as I entered Czestochowa I told everybody and announced that Poland 

478 This reference is to Noah's planting the vine, getting drunk and becoming the object of various 
antinomian acts. See the notes in Ginzberg, Legends. 

479 Gen 27. 16 ff 

480 Turkish, "brother" as the text translates; and see Doktor's note. 

481 Song 5.2 

482 From the poem of Najjara, sung in the service at the beginning of the Sabbath since the time of Luria. 

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would be divided. Equally now must you know what is happening among kings and 
emperors, what they decide among themselves. 

3 17. Before my release from 483 prison I would have sent you through those caves to the 
place about which the whole world has no knowledge. From there you would get for me 
50 or 60 carriages, and those would be decorated with precious stones. All would be 6- 
horse [carriages] and also, [as to the] the attire of the horses and harness— if the carriage 
were silver then the horses would be silver; if golden, then the horses would be golden. 
When it would have been the time for me to go out I would have sent to this cave and 
would have told everybody in these carriages to approach the fortress. And the whole 
world would see that and would be very surprised. And one would have come who, 
having touched the wall with his hand, it would fall into the moat and be leveled to the 
ground. Then I would have come forth from prison and even if some powerful king 
should have arrived having 2 or 3,000 soldiers with him, one would come and hold that 
king up in the air above the whole army, asking him, Who made you king? And who is it 
that gave you royal power? The whole army would have stood motionless with those 
weapons they carried in [their] hands and would have been dumb, like stones. 

318. It stands with you, The helpers will enter. 484 Who are they? The fathers and 
forefathers who fell there, they are the helpers who help you on all your roads wherever 
you go. They would literally hold each of you in their hands, for they entered into 
baptism together with us, as it stands, He came with his whole house, 485 and there 
everything was prepared for you, but when you turned away then they went back to their 
place. When from now on you will be good and in wholeness, all the good which was 
prepared from the beginning will be your portion. 

319. It stands clearly, As you do not do three things for her. 486 These are the three steps. 
First, that baptism in which we are. Second is the hidden Das , and the third, Edom. And 
in all these three steps to enter and tread without her is not possible. She, she is the one 
who leads us on all those roads; only thereafter will it be possible to come to the true 
God. But when we go to Esau, there must be Jews of immeasurable power. At that time 
be careful to follow immediately behind me, tread immediately behind me, turn neither to 
the right nor to the left, do nothing according to your own consideration because you may 
tread upon the head of the snake and it might bite you; therefore right from the beginning 
follow me immediately, step by step. This I promise you, when I take the first step, 
before you enter Esau, I will tell you one thing and you will immediately change into 
other people as concerns beauty, likewise height, wisdom, and power. You will 
understand what is that day of revenge in my heart, 487 and that day of revenge will be in 
Poland. God forbid [that] someone kill; they will only say to those great lords, Your 
honor, your grace, the prince etc, and these words will hit them worse than death itself, 

483 Ms. do (to) for odlz (from). The ms reverses the traditional tales of the miraculous salvation of the 
Cz^stochowa fortress from the Russians. 

484 Ob 1.21 

485 Ex 1.1 

486 Ex 21.11 

487 Isa 63.4 

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the greatest abjection will fall upon them, as it did those two of you, and every day I will 
need more than 1000 lords so I might pay them those compliments in their eyes. There, in 
Poland, we shall be worthy to enter Edom. When we come to Esau then I shall meet with 
Balaam and talk with him. I wish you to be worthy to see him, as it stands with you, He 
saw a sight. 488 There you will see the word and the deed. You will see him, the one who 
has the closed eye. Also you will understand what it means that he uplifted a parable, 489 
and that was only a parable. Not long ago he said this word, May my end be like his. 490 
Here the Lord said, I'm afraid that a certain generation will arise and come, but I don't 
know, it might be from earth. Then he recalled that Balaam ordered 7 altars built and 
sacrifice made of 7 bulls and 7 rams. 491 

320. It stands in your old books that there is a certain island hidden from travelers in the 
sea, but in the sea there waits a very big ship, full of arms and cannons, and from the 
beginning on that island live Jews and they are great kabbalists, fearing God, and every 
month they travel in small ships to that great ship to find out whether the time has come 
for them to go to all 4 parts of the world to make war. On that island there is found a 
great and terribly high mountain and no one can climb that mountain. On that mountain 
lies a golden rod. A foreign man will come, he will hit a certain ship and then it will be 
that they go forth to war. 

321. The Lord said, You are still standing outside and are not worthy to see that here are 
not many, but only one tree. 492 

493 322. The true God cannot reveal himself to this world as he is in essence, because this 
whole world is spoiled, and nothing in it is permanent. Therefore Job said, From my body 
I recognize God. 494 Since I see that my body is not stable, on that basis I conclude that 
this is not that stable God. We, however, must labor and toil so as to come to the degree 
of a complete man, as it stands, Let us make a man. 495 Only at that time shall we be 
worthy for the true God to reveal himself and look at us, only after that shall we reach 
eternal life. 

323. In Dziurdzow, having sat at a table to dinner, I was told, to go ex nunc 496 to Rohatyn 
on the Polish border. I right away took the napkin off and having put down the spoon, I 
went right off to fulfill the will of my God with love. Every man should act like that so 
that he might not delay at God's commands— There was a certain king. During a war he 
achieved a victory over the enemy by himself. Very tired, having returned home, he did 
not want to go at once to the palace, to his queen. Because of [his] great fatigue, he 

488 Num 24.4, 16 

489 Num 24.2-4 

490 Num 23. 10 

491 Num 23.1, etc. 

492 Cf 228 

493 The ms. (68) misnumbers its pages from here on; the previous page is 481 and the copyist reads it as 

494 Jb 19.26 

495 Gen 1.26 

496 'Immediately, at once" 

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wanted to rest a few days. Having put on a different attire, incognito, he stopped at 
another's inn, and there were only two servants with him. He said to one of them, Sit 
down here. I'll put my head down to sleep and rest. He slept around the clock on the 
knees of his servant. The servant grew weak from long sitting and holding the head of the 
king on his lap and said to his companion, I will gently put the king's head on your knees 
so I can rest a while, for I cannot bear it any longer. It happened so. The other one took 
the king's head on his lap. Soon, the king woke up. The king promised a reward to the 
second one. The first servant came and said, O lord, but you have rested the whole clock 
round on my knees. The king answered, I know nothing of any other than the one on 
whose knees I awoke from sleep. So is it here, There is a man who serves in wholeness 
for several years, as you did when you followed me for several years, but when the time 
came of my release from prison I met not the first ones but the last ones. If only 3 of you 
had remained and one part of the women, that is, 7, then you would not have fallen. 

324. It stands in Daniel, Wescholech Malochau wesogar pum ariewoso 497 —God sent an 
angel in front of me who closed the mouth of the lion. I tell you, that was not an angel as 
an angel, but only his wholeness and his attachment to his God that appeared in the eyes 
of the lion as an angel. It is likewise with every man. When he has wholeness and 
attachment to his God, it protects him from accident and failure. 

325. In Czestochowa several Polish lords went to the chapel. Having returned from the 
chapel they came to me. One was very honest. He looked into the eyes of Her Highness 
and said to his companions, I would much more readily believe that this is the Holy 
Mother and the True Virgin. They understood that he was saying that in jest. 

326. From the beginning of the world and for several thousand years, I told you that there 
is [/has existed] one who is in my figure, 498 like me. He has 12 brothers not by birth, but 
appointed by him. They are exactly in the same figure as you. I cannot see myself face to 
face yet for I still have a gross body, but he is only half body, half corporeal, and 

half 4 ". I could send you there, not far, only to Holsztyn, 500 near Czestochowa. That 

way you could go to him. If one or two of you would come to him, and those there would 
recognize you as their brothers, then they would lead you to their head and whatever you 
only wanted you would be given, that is, eternal life, wisdom, beauty, height, power, 
immeasurable riches and that no weapon should have any power over you. That would 
not only be for them, but they could even bring all these powers as a present for their 
brothers [here]. That thing is ruined, but the time will come when they will put people 
over some such thing, that will be some time yet, see to it that you be good. Jacob, when 
he saw that Joseph was not there, and they were taking Benjamin away from him, said, I 
will go now to the grave. 501 Because he thought to himself that through these 12 brothers 
he would come to life; when, however, he saw the deficiency, then he read that verse. 

497 Dn 6.23 

498 Frank uses the word ksztalt here, from the German Gestalt. 



341 n 
Gen 44.29 

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327. Every man is in two forms, one right, the other left, as it stands with you, that two 
were created, one for light, the other for darkness. 502 From the time of Adam also the 
whole world falls into that dark side, that is why Abraham was told, Go from your 
country, from the place of your birth, 503 because he was told, You will not be worthy to 
have children here, but there you will attain that worthiness, that is that you would come 
out of the darkness and enter the light. And he said of this, When a man is inclined to 
evil, then so the right will follow him, however with you your right side wandered away 
from you; but if he inclines to good, then that dark side will still help him in that good. 504 
Just so they dragged you out from your country, from your religion, from your laws so 
that you might be able to come to the light. But you turned back to the first road, even 
though you saw nothing with your own eyes. But you heard from me that I would show 
you God, as you see the sun, and you should have followed me step by step; even though 
you might have seen me walking on my head with my feet upwards and other odd deeds, 
you should have endured it all, and obeyed, and followed me until the gate would be 
opened, because without an open gate one cannot come to anything, I, however, wanted 
to lead you to that gate; only thereafter is it possible to come to God himself. All this in 
the open, not to look in the heavens, but everything [is] below. 505 A man cannot keep hold 
of two things; you should have discarded everything. You saw for yourselves that I, 
going to prison, bought myself a carriage and horses; from this it followed that all my 
deeds are here below, but you returned back to your first place. Why didn't you ask me 
for what reason do I sit in prison? I would have answered you just as Solomon did, Al 
timna taufmi bolof 06 — Don't keep a good to yourself. Like a father I would have shown 
you in that thing the road, how you have to act so as to be able to come to that Maiden. 
At first, you would lie down on the ground before my room with humbleness for several 
weeks until she would take pity on you. And if I revealed to you the true portrait in which 
she would appear to you, you would greatly rejoice. 

328. A certain translator served for a few years at [the place of the] sultan. Their service 
is to stand 2 hours before [noon] and 2 in the afternoon before the chamber. That 
translator did not want to go away and always stood in the sultan's anteroom. Everybody 
laughed at him [for being] stupid. He answered, [If] there should come a lucky moment it 
may be that I will go out and it will depart. Therefore I must wait and watch for my lucky 
hour. And it so happened. It happened that once the sultan made him the king of Jassy. 
And so it is with you, you should have worked, taken care and kept watch for that lucky 
hour when I was in prison. 

329. A certain rich young lord came to Czestochowa and asked for permission from me 
to kneel before Her Highness and kiss her feet. You also heard that I admonished the 
women who were preparing some broth for me that they not turn away their face even for 
a moment from the pot. I did that so that you would be careful in my every 

502 Cf Gen 1.16 

503 Gen 12.1 with Rashi, Zohar 1.78b, 3.166b 

504 CfZohar 1.144b 

505 CfDt 30.12 

506 Prv 3.27 

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330. 1 asked you several times, God promised Jeremiah the prophet, that he would be an 
iron wall for him. 507 Why then did they throw him into a pit full of clay and hit him in the 
face? 508 1 taught you thereby that each of you must have a brave heart, like an iron wall. 

331. It stands, Wadanoy nussan chochmo li Seloymo 509 — God gifted Solomon with 
wisdom— But I tell you the truth which is not yet found in your books. The basis of his 
wisdom was [a certain] one, whom the queen of Sheba gave him. He gave him that great 
wisdom. He advised him to catch Asmodeus. He led him to the place to which Asmodeus 
came, tired and worn out by the war which he conducted on his border. Not as it stands 
with you, Asmodeus returned from the place, where he gave praise and honor. He said to 
that Benayahu 510 that he should fill that well with wine and make him drunk with it and 
catch him. Consider now how bad is drunkenness, that such a great king fell by that 
means into the hands of that man. The queen of Sheba gave Solomon a ring on which 
there was a royal seal, that is, of their first king, who is over all kings, as was stated 
above, and therefore Benayahu said to Asmodeus, The name of your lord is upon you, 
that is, the name of the first king, whom I mentioned here. And therefore Asmodeus 
humbled himself before him. If King Solomon had gotten that ring from the hands of the 
first king he would have had a long life, but he got it from the hands of a lady to whom 
the king had given it as a present, and therefore he did not live long. O Solomon! Where 
is your wisdom, having in your hands such a gift, that you gave it to Asmodeus! Why, he 
could have swallowed you up by that power and that [certain] one is he who labored so 
that he [Solomon] would be led to those who have knowledge in the air; but Solomon did 
not see that which was at their place, but only that which was before them. He did not see 
and did not know what is behind those two. That golden tree, and golden fruit which 
grew there in the Temple, that the queen of Sheba sent him the power of gold before she 
came to him. If you knew the beginning— who that was who gave Solomon 
wisdom— then you would know what must happen in the world. If the power of this ring 
was so great, what would have been thereafter if you had been at the [place of the] king 

332. There were two neighbors, Turks. One had a beautiful daughter. The other a son. 
They wanted to marry them. It is their custom to send the mother to the bride to be so that 
she may see her. [Although] it was desirable to send her, but the son very much wanted 
rather to see her himself. The father of the girl bought a sack of flour. He deftly got into 
the sack and allowed himself to be carried to her home. Having made a little hole in that 
sack, he looked at her, and shouted, O, how beautiful, how lovely! When they turned the 
table over, he tried to turn the other way but fell down on the ground together with the 

507 Jer 1.18 

508 Cf Jer 20.2 

509 1 K 5.9; much of the tale that follows is from Git 68ab. Hebrew in K 1.399 is the same but for the 
rendition of the name as Scholymo. 

510 Mss here and hereafter write Ben-Jeho. See Zohar 1.6a. Benaiahu is one of the heroic figures taken as a 
prefigurement of Shabtai Zvi. See Attias, Scholem,187, poem 206nl. 

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333. Until you learn that all my words are simple, just as I say them, you will not reach 
anything. I told a certain [man] in Bucharest, I heard that you were going from house to 
house in Botyszany. 511 These words were simple, for I heard them from him himself that 
he was in several houses, and he thought that I was telling him that he was begging and 
he was offended at that. Then I told him, I heard that in Botyszany you were carrying 
intestines and lungs. I said it simply, for every man has [them] in himself, but he thought 
that I was telling him that he was carrying [them] for sale, and he got mad at me for 
nothing. Also I said to a certain [man], What will you give me if I want [/try] to cut a 
stone with a thread? He promised to give me 2 levs. I took a thread and pulled it back and 
forth along the stone, then I told him, Give me the 2 levs. But surely you didn't cut the 
stone, he said. But didn't I say to you that I [would] try; it's not my fault if the rock won't 
cut. Likewise, I told old Rabbi Elisha while yet in Podhajce, 512 Come with me to the 
church. He asked, What will come of it? I answered, If you go in sooner, then you will 
come out earlier. Having come to Czestochowa after a few years, he said to me, What of 
the promise which you gave us, that those entering faster will come out first. So I told 
him simply, But don't you see that he who comes to a Mass first, leaves from the Mass 
sooner. And thus are all my things. It is not necessary to ponder them to get them, but just 
to take everything simply. 

334. 1 have already told you a long time ago that the more expensive and precious is the 
[gem]stone, the more humble the stone it lies in, such as is scorned in the eyes of 
everyone. So also am I with you. Until now my words have been scorned by you, and that 
is, Ewen moisee haboinim 513 — That stone which was rejected by the builders— you, the 
ones whom I built. Yet not only the builders, but the whole world rejected it. 

335. Even such a small thing as in this year /:in Briinn on June 26, [17]83 till the end of 
September:/, where every day it was possible to see that the sun and the moon had a 
bloody color ,) the sunset was also darkened,) 514 1 am not able to reveal to you even what 
that means. 

336. King Solomon said, only Weshawti weere — having returned, I saw 515 — and I was 
sent away from that place. 

337. Like [When] those gods, the ones who lead the world, saw that we entered baptism, 
they feared lest some new thing had happened and they would lose their power. They 
tried with their tricks to upset that thing and were acting thus: they saw among you who 
likes to get drunk, then they urged on him the lust to do so; and who was not so smart, 
they showed him that he was going along the right road; and they did this in such a way 
that [it seemed] that they did everything for good. Their whole aim was to confuse and to 
turn [you] from the right road and they made a sort of screen between you and me. If, 

511 Botosani, (Romania) 26.50N47.50E 

512 Podgayce (Ukraine) 49. 19N25. 10E 

513 Ps 118.22 (one of the psalms composing the prayer service) 

514 The interpolation here is marked differently from others, suggesting a gloss from another source. 

515 Eccl4.1 

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God forbid, it had not been for his great charity towards you, then you would have fallen 
just as the prophets fell there, and have not arisen until now. 

338. The whole world does not yet know even the proper name of the true God, or his 
place. If a man had perfectly pure faith, then he could live in perfection, as it stands, 
Cadik beemu nosau iechie 516 — The just one lives in his faith. Even the byname of the one 
who stands before God is not known to the world. The royal seal of God is in his hands. 
He who is worthy to attain that seal can live, and be stable, and his power and strength 
none could equal, for he is the king of kings over kings. The heart of all kings and lords is 
in his hands. He has an autocratic power over the animals of the forest. He has 12 
brothers, and 7 women, and 7 maidens. The queen of Sheba is one of those 7 younger 
ones. Because of the love with which he is inflamed for those 7 maidens, he gave each of 
them a ring with his seal. When this queen of Sheba heard about Solomon on this world 
here, she asked her king for permission to come here to King Solomon, because they 
have a great desire to unite with people of this world, and therefore it stands of Solomon 
that he satisfied all her desires, 517 that means that he united with her. And because of the 
love which she had for him, she gave him as a present the ring with the seal which she 
had received from her king. If he had retained that ring for himself, then he would have 
had power and lived till the present, for the beginning of Solomon's wisdom was 
W'Ado nay 518 — from God, this means from the divine senate and not from God himself. 
And he gave away that ring from his hands, and he didn't have life. I cannot unite with 
this king now. I cannot reveal to you the reason why, but through Brothers and Sisters 
this might be, as was said above. They would send me 100 words and I would send them 
no more than one word which they need very much; and all this is connected with what is 
before God, for at [the place of] God himself nothing is needed. We, however, must go 
from one degree to another, from one crown to another, until we come to him who is 
before God, because they lack one thing which is here with us and we lack what is under 
their rule. We are waiting for it and we need to unite with them; however, about the 
people who will be worthy to see God himself, who can guess their journey? because to 
direct the world in perfection and complete beauty belongs to God himself and he will 
give a soul to everybody, and [he] will be able to see from one end of the world to 
another. Why didn't King Solomon reveal to the queen of Sheba what they need? Is the 
reason that he himself didn't know this thing? Consider. The king himself cannot go; the 
proof of that is that Solomon sent Benayahu to Asmodeus and he himself didn't go. It is 
the same for me. I cannot go there myself but through you everything could come to my 

339. Why did you not take an example from Elisha. At the time when Elijah was about to 
go to heaven he said to Elisha, Stay here a while. But Elisha said, On God and on you I 
swear that I won't leave you. And he responded to him thus three times, and not wanting 
to let him go, he followed him through the river. So you should hold on to me and not let 

516 Hab 2.4 

517 2Chron9.12 

518 1 K 5.26, cf Zohar 3.223a (ra'ya mehemna) 

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go. See further, Jehoshaphat, the Israelite king, here asked 519 Elisha is here, who was 
pouring water on the hands of the prophet Elijah; for which reason Elisha gave him that 
gift, that he had twice as many spirits as did he; and where [might it be] many more, If 
you had said, We poured water on the hands of our Lord, then whatever could you have 
wished thereafter that would not have been given to you? When one told me, I won't 
pour. Up until now we were going with an imbrik 520 and poured, but from now on we 
won't do it. I answered, You will go, and will pour water on my hands. 

340. The verse is known to you, Kei Schoschanne ben nachoichim [!] 521 — like a rose 
among the thorns— and one cannot touch it because of the thorns which surround it. So 
you too should close your mouth and hold on to my words which are thorns to you, until 
you reach the rose itself. 

341. From the beginning of your coming to that Maiden, you will stand an hour or a half 
with eyes lowered to the ground, not look into her face, not have any sadness in you, and 
actually a cheerful heart, with the hands hanging down. She will look at you with both 
eyes and will recognize that you wish to serve God. Only thereafter will you begin to 
look at her with one of your eyes, not both, so as not to make her angry so she would not 
say, Am I then your comrade! and you not see her anymore. When you look again, make 
a bow and say, I am your servant and you are my Lady, what will you order me to do? 
She knows much. 

342. If God will help me, a leg will come to me. That will be a sign to me to take a step. 
So I will give gifts around the whole Company from one to the other, and on whom I see 
the sign, he will get on his hand those two wuwen , and he will have no fear. Surely I will 
bestow [gifts] upon the whole Company, but I wish for you that I might see that sign on 
you and on the women, so that I could give you those two wuwen . 522 

343. No one had to teach the Patriarch Jacob the way to conduct himself with that 
Maiden, but I would teach you, because you have known for a long time that 
Czestochowa is called the Gate of Rome; 523 and I stayed there in great distress and she 
also is a human and also was in distress. You needn't have done anything except lie on 
the steps and cry. Perhaps she would have taken pity on you. If you had had some sense 
you would have made no weddings for your children or balls; you would only have 
endeavored that you might see her and your heart would have been full of joy. 

344. It stands, Weikro lecho shem chodosch eiszer pi Adonay iekowene 524 — They will call 
you by a new name which the mouth of God himself will determine— and you yourselves 
gave names one to another. 

519 2 K 3. 1 1 , though the text drops the king' s question through a homoioteleuton and continues with the 

520 The Turkish coffeepot; and see Doktor' s note. 

521 Song 2.2 and Zohar 1.1 

522 See 253 n 

523 Sanh 98a 

524 Isa 62.2 

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345. Nephilim were on the earth; means they were from the beginning, they live and are 
stable. If, God forbid, there was none of their providence in this world, then, God protect, 
the world could not go on. One sits deeper than the other but he knows more than the 
other and they bring all the dreams of the world to people according to their degree. 

346. Those three who direct the world, 525 they don't know about the king of all kings and 
have no knowledge of him whatsoever, and about them Solomon said, Schloischo nefluo 
mimeni, wearboo lau iedaitem Three are hidden before me, and I don't know of the 
fourth. 526 Those Nephilim spoke violence against a certain place wanting that it be already 
at that time as it must be now, for that reason they were qua Rebbelizanei 527 and therefore 
they fell. They are in prison and wait for us. 

347. One is reposing in Holsztyn and he guards a great treasure. 528 He was a Jew and 
went to the estate of Edom. He was a very honest man and he was at [the place of] those 
Nephilim, and he would have carried you up to the border of that Big Brother. King 
Solomon could not himself be at [the place of] the Big Brother because he was in the 
Jewish estate, if he would have changed estate, as I did, then he could have been at hi[s 

348. Abraham said to Sarai, Im meri achoissiaf 29 — Say that you are my sister— She said 
that this was her brother. Isaac also did the same with Rebecca. 530 For there it was not yet 
in wholeness. But here I called you Brothers, and Sisters, because I needed 12, and it was 
necessary that you be whole with God. 

349. Jacob said, Eret el Sheol chajo 531 —! must go because of the loss of my son to Sheol. 
This was because Joseph was not there, for that he had to die. Yet, in the end, he was 
united with him in Egypt. Why did he die then? Because in Egypt he was already a king, 
and a king has no brother. 

350. It stands, Wechine schloischo edre caun raufcim oleiho 532 — And three herdsmen 
surrounded the well— These are those three who direct the world and permit none to 
come close to the well, and for that reason the stone was shoved onto its place. 533 

525 Zohar 3.236b, 237a (ra'ya mehemna) speak of three appointed from Gehenna; various sources speak of 
the three constant angels; 447 (see the note) seems to substantiate the latter identification. 

526 Prv 30. 18; nephilim, see 305 and the notes there. 

527 I.e., rebels, see the note to 447 

528 These caves— Olsztyn or Holsztyn— near the fortress where Frank was imprisoned are said by him to be 
the place of the Baalei kabin and the place where Elisza of Podhajce is keeping guard over a great treasure 
that belongs to him. 

529 Gen 12.13 

530 Cf. Gen 26.7 

531 Cf. Gen 37.35 

532 Gen 29.2 

533 170 n 

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351. We go to a new step, and there [there] must be new people, but not different people, 
God protect, only the same ones will be renewed. 

352. The Nile in Egypt was made with wisdom after Noah, and after the Flood. 

353. Speaking about the Big Brother, 534 he said, I cannot go to him myself, but the one 
who is before God could come to me. Therefore I said to those two who came to me in 
Czestochowa. 535 Wait for me that one year and you will see with your own eyes that I will 
speak with one whom the whole world fears. I will sit with him in one carriage. My 
intention was that one who is before God, and of him it stands, Your king comes to 
you 536 — If you had brought me from there great treasures, I would have bought a certain 
land and would have ordered to plant grapes there in one [single] night. One vineyard I 
would have planted with silver trees and silver fruit, also a golden vineyard with 2000 
golden grapevines; and the whole Company, men and women, would have grown like 
huge houses, and you would have been like towers. If a woman would bear a child, then 
it could walk right away, and when it would reach the age of 6 weeks, then it would eat a 
whole calf; and the whole world would marvel at the power which you would have 
brought me from there. Finally we would have given them the thing which they need. 
And all this is [just] what is before God, but farther from [beyond] him, not even the one 
who is before God knows what is to happen; and he who will grow taller than another 
will have a greater attachment to God and religion. 

354. That Maiden has under her rule several maidens and all of them have [their] power 
from her. She shines in them as a mirror that is silvered shines, which, after it is taken off, 
leaves plain glass without reflection. Just so is she. When she leaves them they are left 
powerless. He who will be worthy to see with his own eyes her attire, which is on her, he 
shall come to life. How much more he who will be worthy to see her as she is in essence, 
as she is in reality? Such a man will fear neither the upper nor the lower [ones], 537 for he 
will be worthy to hide himself beneath her wings. 

355. When help comes to me, there will not be more than 6 or 7 simple people in my 
room. I won't be able to keep you then in my room, for you know that verse which stands, 
Adonay merries 538 — God kills. But when the Jews come to me, then I will drop that road, 
as though it never was, and will begin to look for another road, along which I could come 
to her to see her face. 

356. While returning from Larsza 539 to Salonika, it was midnight when the coachman and 
I passed over the long bridge. There came out from the ground about 800 people in 

534 The Polish for "big, great" does not normally mean "elder," but Frank uses the term as it would be used 
in Yiddish or Hebrew to mean just that, i.e., Jacob's big brother, the real Esau. See the Chronicle, 69 and 
Frank's play on words in 1040. 

535 Doktor identifies these as Jan Wolowski and Mateusz Matuszewski, the first to visit Frank in the 
fortress, in November, 1760. 

536 Zach 9.9 

537 CfZohar 1.11a 
538 1 S 2.6 

539 Larissa, in Greece today, northwest of Athens 39.38N42.25E. 

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Turkish attire. Every one had a whip in his hand, and they asked, Whether I would go to 
Poland? I answered that I will not go. They began to beat me and the coachman. Then I, 
having picked up from the ground large rocks, began to throw these at them. They rushed 
to the rocks and threw them back at me until I fell to the ground. Thereafter, they put me 
in large chains, around my neck, hands and feet, and they asked me again whether I 
would go to Poland? I won't go, I answered. They began beating me and my coachman 
again, ordering him to tell me to go to Poland. When the dawn rose they took me to a 
certain chamber in which there sat an old Turk, with a great white beard, who said 
whatever he said to me. Right away I stopped feeling the pain from the beating and 
immediately I recovered my former strength. The coachman also came back to his former 
health, but the bruises and marks remained on his face. They took 800 levs, which I had, 
from me and having left me only 16 levs, they said, If you would have undertaken your 
trip to Poland at once, you would have gone with great riches and power; now you have 
to go in poverty and weakness. From then on they took away (my) strength which I 
possessed. With that we went off. Traveling farther [and] having met [our other] traveling 
company, the coachman began to show them his marks and told them our whole story. 
All were greatly puzzled, saying, From the beginning of the world there has never been a 
building on this place. 

357. How is it that you paid no attention to what clearly stands with you, Bedochte bishe 
mikulhe tamen tischkich perkune^ In the worst of all places will you find salvation. And 
you found me in the worst place, formless, in an empty crude land without water, that is, 
without teaching. 541 This should have made you consider that you would find redemption 

358. You should also have understood from what clearly stands, Reiszis chochmo ieras 
Adonay —The beginning of wisdom is the fear of God. Right after that it stands, Seichel 
tauflechol ausehenr 41 — That is, knowledge is good for those who act. From that the basis 
is the deed and not the speech, because long ago already our ancestors and their ancestors 
talked and what did their prattle help, and what came of it? Here, however, is that burden 
of silence. Here it is necessary to be silent and raise up that thing which is needed, and 
that is the burden. 543 Helpers are needed for that, so that each one might help, be it with 
[his] hand or [his] finger; everyone according to his power. 

359. Three shepherds surround that well. These are those three Patriarchs who are 
waiting for the one who will come to shove the stone from off the well. For although 
Jacob at that time removed it, he nevertheless had to shove it back [in place] and what 
came of it? 544 

540 Prb Zohar 3.219a, begaluta dohka dilhon mekarev lonpurkana (In the most terrible of their exiles he 
brings them salvation.) 

541 See 201 n 

542 Ps 111.10 

543 138 n 

544 170 n; here, to the contrary, the stone blocks the flow of life from the upper world into this one and thus 
Jacob should have left it off. Gen 29.3 only says that "customarily the shepherds would replace the stone." 

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360. There was a certain king who had a son and a daughter; both were beautiful and 
wise. The son asked his father for permission to undertake a voyage for the purpose of 
acquiring wisdom and refinement. The king sent him off with a small suite. There was 
another king who had a son who had three other brothers none of whom were in line for 
the throne but he. His brothers, out of hatred for him, fell upon him with their army and, 
having entered the capital, destroyed it, killed his guards, to the extent that the young heir 
to the throne had to escape through secret passages, winding through which for two days 
he finally crawled out onto a certain field where there were two dervishes sitting under a 
tree. He asked them for some food which he needed very much. They gave him what they 
had. He told them of his fall, lamenting his present fate. They dressed him in their attire 
and, having hidden his robes, they made it so that foot soldiers searching for him would 
not recognize him. They went on together and, having stopped in the vicinity of a certain 
town, they heard screams. They came closer and saw 6 robbers, one they had murdered, 
and 6 [others] lying dead, killed by that one. The six who were left alive from [had not 
been killed by] that one, seeing their six colleagues killed, wanted to slice him [i.e., his 
body] into small pieces and throw his flesh to the dogs to eat. The king, together with the 
dervishes, having approached and having taken pity on that slain man, in order that they 
not drag him away, began to ask those robbers for his body so as to bury it. They said, 
We will kill you too. He still had one precious ring on his hand and having given that to 
them, he had his way. They went away, and he made him a proper burial with his own 
hands. NB. The one slain was the first prince who had set out in search of refinement. The 
dervishes fled from him, saying, In a short time the town guards will fly out here and they 
will be ready to accuse us of murder and will bring us to trial. The king paid no attention 
to it. He buried him himself. But indeed the soldiers rushed in and, having found him 
burying a corpse, took him to prison believing him to be a robber. Having come before 
the court he told there the whole truth, but he was not believed. The verdict was that he 
be hanged. When he was led to the gallows, all the people pitied him but who could 
oppose the verdict? Having come to the gallows, the king noticed one of those robbers 
among the crowd of people having his ring on his hand. He came calmly closer to his 
guards and told them to take that man, who has such and such ring on his hand, to court. 
He was taken before the judge. At the interrogation he confessed that he was the robber 
and had that ring from him. At that the judge recognized the robber to be his own son. He 
carried out the verdict on his own son, and himself apologized with great humbleness to 
the king, I am very rich [and] am now left without an heir. You be from now on my son 
and I will be a father to you. He accepted. Then the judge died and the king became his 
sole heir. He divided his possessions at once into 3 parts. One he distributed to the poor, 
the second he turned over to the construction of new churches, and with the third he built 
a ship and trained many military people and set out upon the seas in search of pirates who 
spilled human blood for nothing. He goldplated that ship and called it the Golden Ship. 
Traveling so over the seas, wherever he turned everything worked out for him. Once he 
met a rich merchant ship, which had fallen into the hands of pirates. He began to battle 
with the pirate vessel and rescued the merchant ship. On that ship were found several 
hundred people, themselves merchants, among whom there were two merchants, who 
themselves had once been robbers [and had been] among those six who had killed that 
prince. Those recognized the king right away, and the king them somewhat, but not so 
well. At night, when the king lay down to sleep, while 2 of the ship's soldiers were on 

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guard, those 2 robbers from before conspired between themselves to kill the guards and 
then the king himself, having taken his ship into their possession. They fell upon and 
strangled one [guard]. At that, the murdered prince, having appeared to the king in a 
dream, said, Those two who killed me are here; they are conspiring to kill you. They have 
already strangled one of your sentries. The king caught them, grabbed his broadsword 
and, having killed those two robbers in a moment, he set up more guards and lay down 
again and slept. Again that prince came to him in his dream and said to him, Know that I 
am the son of a king from such and such a country. You did me a great kindness and 
buried me, therefore I pleaded to God that I might be enabled to save you from death. 
Now I shall sign my name on your shoulder, the name of my father and the name of the 
maiden sister I have. You go there and, having uncovered your arm, show my father; 
because of that my father will give you my sister and you will sit upon the throne. The 
king went to the country of the dead son. When he was near the capital, the dead one 
came to his father and sister in a dream, informing them, A certain king will come here 
and he will show you my signature and your names on his arm. Believe him and give him 
my sister as wife so that he may reign thereafter. So it happened. That kingdom came to 
him with appropriate honor. 

361. Elohim said, Naise Adorn 545 — Let us make a man. They wanted to make man higher 
than he is now, but it was from God himself that Adam should sin, and so in all ages they 
fall until it reaches the lowest lowness, and from among the lowest of the low, as we are, 
our abasement down to the very bottom, it will be so that our rise may go on forever 
upwards, and assuredly out of deep darkness the light will appear, as was said above. 546 
That is exactly what you have yet from Signor Santo, We shall thank Adam. 

362. 1 tell you that it is a virtue not to let anything ugly out of your mouth, nor even to 
listen with the ears to a bad thing, not to speak evil of anyone, for you are not the one 
who knows how to test hearts and you know not how to distinguish bad from good; 
therefore, say little. 

363. 1 tell you the truth. You listen to it, that's also good. Something good may come of it. 

364. A certain Jew paid a szkolnik to wake him up for morning prayers. That one 
knocked and knocked. That one never came. What do you pay me for? He said, I will tell 
you. I always lie on one side, and when you rap for me, then I turn on my other side. 

365. There was a certain very rich Armenian merchant. I would buy thousands in goods 
from him. For that reason he would make the price cheaper and I had great credit with 
him. Other merchants nicknamed that rich man Bogdzi /: meaning shit:/ 1 thought that this 
was his real name. Once, among a great many people, I called him, My dear Mr. Bogdzi. 
He called me to the side and said, I treat you with all good[ness] and you shame me in 
front of people by calling out that name. I apologized to him, saying, I thought that you 
were born with that name. 

'Gen 1.26 

; Cf. Isa 9.1, 58.10 

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366. 1 saw in Dziurdzow a huge cask, 100 years old. If a man were to touch it with his 
finger, it would bend due to rot, yet no drop of wine seeped out from it for it had become 
so dense. However if one would give just a few drops even to a man almost dead, he 
would get well and revive. 

367. 1 tell you, just as after midnight the black side has no power, so as soon as the dawn 
rises and [/on] the morning of Abraham, no power will remain in the hands of those who 
possess her now. 547 

368. It stands with you, Ause hoi leiom 548 —! made sand a border to the seas; but the time 
will come that the sea will overstep those borders because you too have overstepped your 
borders, and the whole world has overstepped its borders until all the kingdoms will be 
turned upside down. 549 

369. Nobody can give a soul except God himself and one more. 

370. More than 500,000 years since the world stands and no creature knows about her 
until now. She rests in one place; all powers are concentrated in her. Without her it is not 
possible to go from one place to another. From outside she is black and [she] herself 
hopes for help to be uncovered to the world. At that time he who will see her, will live 
just as she lives and is always stable in her beauty as a Maiden. At her [place] is virtue 
and stability, since she endures for such a long time. Jacob and Rachel had to give a sign, 
but that bridegroom who now belongs to her, since he is chosen for her, need not give her 
a sign because their love itself will lead to recognition. Jacob had only the portrait of 
Rachel. Jacob, having recognized that this was not the perfect Rachel and that he could 
not therefore come to any power, for that reason he had to flee from Laban. The snake 
which guards her— he who knows the road and trail to go to her, he also knows how to 
protect himself from that snake; and that snake itself also has the same trust, that the one 
who will come will open for her so that she may receive freedom and thereby free the 
snake from the obligation of guarding [her]. 

371. If you Brothers and Sisters, having come to Czestochowa, had wept in your lodgings 
and said, Our brother stays alone in prison, then I would have summoned one to me; then 
another, feeling jealous of the first one, would have made an effort to be in wholeness. 
She would have given me a sign that you had come to town. At first you would have 
possessed the power of seeing without being seen yourselves; and the whole world and 
even the Company would not have seen you, only your voices would have been heard. If 
you had seen her form, then I would have implored her to reveal herself more to you in a 
greater stature. You could have called her by the name, my Sister! I could have taught the 
women by what name they should call her. Then you would have seen all those from 
among us who have died in that estate. Also at that time when you entered baptism, all 
the great men, who have passed away from this world a long time ago, would greatly 

547 See the notes to 215 and 263 

548 Jer 5.22. K 1.402 has the Hebrew as Ause kol ujom. 

549 Cf Sanh 97a; the phrase actually translates, "until the kingdom will be converted to heresy" and refers to 
Rome, i.e., Christianity 

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rejoice; and when you traveled to me to Czestochowa, you were surrounded then by 1000 
to 10000 of them in the hope that through you they would come to resurrection; but now, 
when you have fallen, all of them have gone back again. 

372. I'm standing now nearby a certain thing, that is I would need some 4 weeks to 
perform some act; having dressed in white— myself and those people who would be with 
me— I would stand straight on my feet with lowered arms and eyes downward for 6 hours 
together every day. Only that thing would be too heavy for me, but those people who 
would be with me would support me from all sides, from the right and the left hand, one 
from the front and the other from the back, some other would support my head, and I 
would stand straight and make no movement to the end of those 6 hours. Those people 
who would support me could change every two hours, only they could not remove their 
hands until the others had arrived to serve and they could not go away from that place 
even for a minute. However, I am afraid that in a few days a thing would appear to you, 
oh, how terrible and frightening such as you have not yet seen, and from fear you might 
have taken your hands from under me. But if I, God forbid, should make any movement, 
then that thing would continue for a few years longer. But if that thing would go in a 
normal way then that thing would go away and you would have seen what thing I would 
have raised up in the whole world. I have been staying here, in Briinn, in difficulties for 
10 and a half years already and would rejoice to do it. After finishing that work, I would 
not go on my own even one step; but only with two, one on my right, and the other on my 
left side; and after this deed was accomplished, I would leave that country. 

373. The word Das will be told to you and the whole Company, what it is, and 
immediately the next day you would have come to Esau, and you would have put on 
different attire, and you would have been called by a new name. 

374. How can you hope for God's help, when you encircle me, and I am still in darkness? 
But when my help will come to me, and you will be a little further from me, at that time 
you will begin to have trust in God and his help. Just as Jacob said, Lischuoscho kiwissi 
Adonay 550 — For your help, o God, I hope, truly for your help! and therefore it stands, 
Weiaszkiem Awruhom boboker 551 — Abraham anticipated the morning. Thereby he 
showed his children that when they will see the darkness departing and the morning 
approaching, at that time they will have hope for assistance. 

375. Signor Santo said, Hachneie [!] leiches 552 — Go in great secrecy. Therefore he 
himself is hidden and all those who followed him. But I walked completely in the open. 
That is how it will be in the end, Everything will be uncovered in the whole world, even 
the fact that I established you my Brothers and Sisters, this will be completely in the 
open. I was asked in Warsaw during the examination, If you call them by the name 
sisters, how are you allowed then to have intercourse with them? because I kept nothing 
secret from them. I evidently did that on purpose before the whole world, so that when I 

550 Gen 49. 18 

551 Gen 22.3; see notes to 215 and 263 

552 Prb Mic 6.8 (hatzne'a lekhet) 

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come to the place, where I need [you], it will be known that you are my Brothers and 

376. That First, mind you, took a wife from Poland, who was a baptized Christian. 553 The 
Second said openly that he cannot go to Poland. In no country in the world are people so 
afraid of the Judgment Day/Day of Atonement as in Poland, for the foundation of 
everything is Jacob and Esau. 

377. King Solomon said, Pischi li Achojsi 554 — Open for me my sister, my bride! How 
does that fit together that a bride would be called a sister! Because there are 7 and again 
7, and all are in divinity. They are called among themselves Sisters and there is no death 
among them. When they reach 100 years of age, they will bathe in water and be 
rejuvenated from the age of 16 years. Among them envy and hate have no place and 
when some angry words pass between them, then there is a judgment against them. But 
she herself, how she is in her beauty, nobody from the beginning of this world has 
reached her and no eye seen her, only he himself made it so, for those who trust him. 

378. Just as around the queen there are ladies and maidens from high ranks who serve 
her, so also her ladies and maidens are in the deity and have their kingdom and also serve 
her as well. Very many people spoke with her, but [none] 555 in that shape and form as it is 
in reality, for whoever would see her as she is he would live forever. She longs very 
much for that hour that she may be known in wholeness, because then her higher power 
and life will come. 

379. The Big Brother, the king over kings, is sad for I have not sent one of my Brothers 
to him till this time, because he needs one thing. His brothers too are angry at you for you 
did not act well, and that is what Ecclesiastes said, that God made one against the 
other, 556 that is Se [Heb. ze] comprises 12, 12 against 12. 557 And that's what Jacob said, 
This is nothing else but the House of God 558 and that Se too stands also 12; and therefore 
it stands, Jacob, Jacob 559 for there is another Jacob and he is that Big Brother. And what 
stands in [the place of] Abraham, that on the third day he saw that place from afar, 560 that 
is he saw the third Jacob, that he would come forth with the 12 tribes, consequently 
Abraham thought that he would lead it out; [and] therefore Jacob, seeing that Joseph was 
not there, said, I shall go to Sheol, 561 also therefore Abraham bought that double cave, 562 
that is doubly. 

553 The legend of Sarah, cf. Scholem, 1973, index and 397, below. 

554 Song 5.2; the Polish adds the translation of the follwing word, ra'ayati, according to the understanding 
of ra'aya as "wife". 

555 The ms. does not contain a negator of any sort; it has been interpolated in brackets because it seems to 
be called for. The opening word, Bo, of the line following reczywistosci where an error could have been 
made is badly written (yet Doktor's reading, to, is incorrect and does not resolve the problem). 
556 Eccl.7.14. 

557 "This" (Heb. ze) equals 12 in gematria. 

558 Gen 28. 17 (see n above) 

559 Gen 46.2 

560 Gen 22.4 

561 Gen 37.35 

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380. King Solomon had one sorceress. 563 From love for him she made it so that all the 
saydem were under his rule. He had relations with them. They gave him a sign that if he 
did not get Asmodeus, he would not obtain the little worm, because this little worm is in 
his country under his rule. Those, however, who informed him of that, could not go to 
that country themselves, for one kingdom cannot enter another even by as far as a hair. 564 

381. The wisdom of Egypt comes from this, that their air makes them wise, because there 
is neither wind nor rain there, for the Nile flows there, and replenishes itself, therefore 
they possess the wisdom of black magic as well as the art of astrology for their skies are 
very clear and bright, no fog or clouds cover them. I asked many wisemen why this 
country is different from many other countries and is not created like the whole world? 
Nobody could answer me. Afterwards I asked two more learned men about it, one in 
Sofia and the other in Salonica. They answered me, You are not a man [of flesh and 
blood], for this question is very deep and secret. 

382. There was a certain princess. In a dream she saw a doe which fell into a net and two 
stags, seeing her in this net, fled from her. Being awakened at that, she decided never to 
marry. Very many kings pursued her, but she refused to give them her hand. It happened 
that a certain prince had a dream in which he saw this princess. In the dream, he tried to 
get her hand but she refused him also. Having woken up, filled with fervor, he fell ill. 
The regal son had a tutor, very wise and learned in the arts of wisdom, but he was absent 
at that time. His father was very much worried about the sickness of his only son, whom 
he loved greatly. He waited impatiently for the return of that teacher, who, finally having 
returned, was sent to his pupil so that he might examine him to find the reason for such a 
rapid sickness. His teacher asked him questions. The young prince told him everything. 
He having related the whole dream, the tutor recognized in his wisdom that this was a 
true dream, that there must have been such a princess in reality. Therefore he said, Fear 
not, o prince, I will take it upon myself to find her for you. They both left, being 
provisioned with riches and a proper convoy, and set out on the road to search for that 
princess. They came to a certain capital in which there was a king whose son had died. 
That deceased prince greatly resembled this newly arrived prince in everything. Having 
seen him, the king fainted. The prince, thinking that he was the trouble, said, If my 
presence is causing you uneasiness, o king, then I will depart on my trail. The king said to 
him, That is not it. Some time ago my son died; he had your form totally. Your 
appearance has recalled to my suffering heart the wound which nothing can cure, and that 
was the reason for my alteration. If you want, young man, I will gladly take you for my 
son and I will be a father to you; I will make you heir and you will succeed to my throne. 
Look at my old age. It needs support now. Please, be my replacement. This was not to the 
liking of the son, but the tutor persuaded him, saying, You cannot refuse that gift which 
has fallen into your hands from God; you must serve both peoples. Do not scorn it; take it 

562 Cf Gen 23 

563 The Pol. czarnoksiqinicykg contains the elements "black" and 'female" and it seems possible that 
Frank's statement depends on Song 1.5. On the other hand, this pun woud not work in Hebrew and the 
reference could be to the queen of Sheba. 

564 Ber 48b etc. 

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with joy and I will take the road alone and will go on working until I finally bring back 
that princess for you. The prince agreed. The teacher departed on his road. He passed 
through a certain kingdom in which the ruling monarch had two daughters, both of whom 
were wise in the art of black magic. The older one liked to do evil, but the younger liked 
to do good. Those two sisters abode upon a field which had a length and breadth of 40 
leagues. They had their particularly beautiful castles there, with gardens and innumerable 
diversions. The road to that queen for whom the tutor searched went directly through that 
field. That evil-doing one always looked out the windows of her palace and enticed all 
the passersby to come to her. Any prince who, while passing through thereabouts, 
allowed himself to dismount and come in would at once be received with honor, parties 
would be given for him, but afterwards he would be changed into an animal, like a deer 
or roe-deer etc. Then she would put a saddle on him and as a sign that he was a 
transformed Printz, she would tie a golden chain around his leg. But one who would not 
allow himself to be caught would be saved and remain free. Very many kings who were 
traveling along this road in search of that princess did not want to stop at that evil one, 
only wanted to go on their way directly to the aim of their desire, but so what? It cost 
them dearly because, seeing themselves rejected, they fell victim to their passion and 
died. That tutor, while passing through those parts, was enticed by the one doing evil. He 
went to her and after a great reception, was changed into a deer. Yet his sense and self- 
consciousness remained with him. It happened once so that the villainous one went away 
from her home and the one doing good, the honest one, stayed at home. Having taken 
pity on the transformed prisoners, she ordered one of the ladies of her court to bring her 
one of those transformed ones. The tutor was brought to her. Having taken a certain herb 
and squeezed it, she gave him [some] to drink. After he had done so, he returned right 
away to his first form. He fell on his knees before her and showed his gratitude. To this 
she [said], Because I saw your wholehearted devotion to that lord who sent you out I took 
pity on you and set you free. Aside from this, because of the love which you have for 
your lord, I want to advise you by what means you might get that princess for whom your 
lord burns with love. Not far from here there is a certain place where a pagan god rests. 
The name of this god is Kay zyr. It has its priest who makes sacrifices for it; he is old and 
is called Aaron. Near that temple where this god is located there flows a river of boiling 
water and there is an iron bridge made like the sharpest of swords so that one walking 
cuts his own feet to pieces. I will give you an ointment such that when you apply it to 
your face, it will make you look like the most white-bearded old man, and having put on 
the gown of a dervish, you will take a salve which you will apply to your feet. Here you 
also have a powder with which, having come to that old priest, you will tell him that you 
have a great desire to serve that pagan god. He will reply to you that if you cross that 
river and the bridge, he might accept you. He followed the advice of that virtuous 
princess. He went. He crossed the river and the bridge with the help of the balm given by 
the beneficent princess, the bridge and the river became stones beneath his feet. Having 
returned from that idol, the priest said, Now you can serve here and after my departure 
you will become the priest in my place. When Aaron the priest went to sleep, the teacher 
put some of the powder into his nose to sniff. He died from it at once. He immediately 
became his successor. The brother of that princess, whom that young man and lord of the 
new chaplain sought, became ill with no hope of returning to health; all the doctors had 
already abandoned him. The father of that maiden who refused the state of matrimony 

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went to that priest and that idol to gather medicine for his son. The beneficent princess 
had informed him about it, having given him a way to cure that brother of the princess. 
The new priest gave him the appropriate medicine. The young man got well. His sister, 
seeing it, resolved to visit that idol herself, because of the honor that she conceived for it. 
The teacher already knew about it. Therefore he had given an order for a picture in which 
there would be a painted stag lying in a net with two does running away from it. Having 
come to the room where that was, the princess, greatly astonished at the sight, said, I see 
women, too, go away from a male in difficulty. The teacher said to her in the name of the 
idol that, He is very angry with you, because you have killed so many kings by the fact 
that you did not want to accept their proposals, for that is against the will of the gods. She 
then took upon herself the obligation to marry. Only then did the teacher tell her, Come 
with me. I will give you such a prince who possesses two kingdoms. How can I do this, 
she exclaimed, without my father knowing? Don't worry about that. I will go to your 
father myself and bring you a letter from him. And so he did. They set out, back to the 
prince. They had to go by the castles of those two sisters. The beneficent one having seen 
him, he saw her too, locked in chains on both her neck and hands etc. That made him 
very sad and he began to weep. The beneficent one summoned him and said that because 
she had given him freedom her angry sister had locked her in those chains, But if you are 
wholehearted for me and you will summon your courage, go to the place where my sister 
is. In her hand there is a bag with the keys to my chains. If you could take them and bring 
them to me we would be happy forever. The teacher offered himself for it. He went to the 
malign one, found her sleeping with that little bag under her head, and having drawn his 
broadsword, he cut off her head; and, having taken the bag with the keys, brought them to 
the younger one. At once having unlocked her chains, she summoned her maidens and 
ladies who were left with her sister, ordering that all those transformed into animals be 
brought to her. She set them all free at once and returned them to their first forms. When 
that had happened, the teacher recognized that prince for whom he had gone in search of 
a wife among those transformed. He said, Being unable to bear up any longer, for it took 
you so long, the same vulgar thing which happened to all here happened to me. Only 
thereafter came great rejoicing, and that beneficent one said to the teacher, Because of the 
great wholeness which I observed in you, [that] you have towards your lord and towards 
me, I will take you as husband and your lord will take that princess whom he desired. 
They had there great rejoicing and happiness on account of that. However you will have 
joy, gaiety and consolation far more precious, may God grant that it come most rapidly. 

383. There was a certain Jew who had the disease of coupling with an invisible thing. He 
was always doing it. To the eyes of all the people it seemed that this unseen woman led 
him into a privy so as to commit that deed. Rabbi Leib, knowing various arts, wanted to 
cure him of it but the Jew refused and trained his wife so that she was convinced by her 
own eyes that what seemed to other people a privy was the most splendid castle. He 
displayed to her also the signature in his own blood which he had to give to that woman 
with whom he had intercourse. But when I came to Poland then one maiden joined me 
and then another maiden came to me from them, and I felt more contentment from them 
than from other women; they increase the power. I asked, Why do I have more 
contentment from you than even from that first one who was with me? and that, even 
though I took her maidenhead? She answered me, My great-grandfather seized a daughter 

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from one of the Polish kings and married her, and I am her granddaughter. Since she has 
some share in that world, your contentment is therefore much greater. She gave me 
eagerness in the eyes of everybody; she was unseen, though she saw everybody, and she 
revealed her name to me saying, I will go with you deep into Poland and will protect you 
from all dangers. I will be your shield. I answered her, How will I know that God himself 
is not protecting me from everything evil? It is better to trust in God himself, than in 
anybody else. She admitted that I was right, begging me, Whenever you call me by the 
name which I revealed to you, I will always come to you. I did not say anything to it and 
did not sign for her. 565 

384. If I had sent you to that Big Brother, he would have come to me, as it stands, Behold 
your king comes to you. 566 His height would be half a mile, the whole world would know 
him, that he is a fearful God. He himself would perform Zar, zer. He would give me the 
land of Poland, and who would dare saying to him, What are you doing? 567 1 made a 
statement about him to the Truebelievers in Iwanie, Just as you see this sun, so I will 
show you God. 

385. If the Patriarchs were not reposed in that double cave 568 — which is to be translated as 
two-fold— one opposite the other, as was expressed above, the whole world would 
wobble forever. Now we have hope to unite with them. And that is exactly what that 
Ran 569 who was near the First said, I will make it so that there it may be in the body, that 
is to be understood, in that sphere [/sefira] mentioned above. 570 

386. How can you have faith in coming to the living God when one is not worthy to look 
beforehand at the face of Esau. He is in Poland. He is a man. That is why Jacob said, Ki 
al ken roisi punecho kiraus pene Elohim 571 —I see now your face, as if I saw the face of 
God. At that time it was like a drawing, and only like a foreword. 

387. 1 would have needed 4 people, two would stay home and watch a certain thing and 
the other 2 would go everywhere with me so that I might be able at least to rest my head 
on them, because up till now you don't know yet what I am treading upon and I walk 
there myself with my own feet; and upon what I ride in a carriage, because during the 
time of Moses the staff was changed into a snake, and the snake into a staff, 572 but it is 
not so now. I am afraid that if you saw and observed the shape in which I walk and upon 
whom I trample and who comes towards me, you would retreat from great fear and fright, 
God forbid, because nobody in this world has any knowledge of this thing. Those 4 

565 This dictum begins with a much abbreviated version of the famous tale found in Kaidanover's kav ha- 
yashar, sec. 69. It is puzzling that Balaban, 38f . in bis critical description of the state of Jewish belief in the 
time and place of Frankism's ascent presents the tale from Kaidanover but fails to note that it is referred to 
in this dictum. 

566 Zech 9.9 
567 Jb9.12,Eccl8.4 

568 Machpelah, and see Eruv 53a 

569 Nathan of Gaza (?) 

570 Prps, 305 

571 Gen 33. 10 

572 Cf Ex 7 

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people would nevertheless have gathered equal reward, just as those who would have 
been with me, so those 2 who would have stayed home watching something. 

388. My father sent me with my mother to Poland where, while passing through a small 
town in which lived one of my old acquaintances, against whom I had an old anger, I 
wanted to take revenge on him. I proceeded in this way, Before the rise of the dawn, I 
dressed myself in a black robe, like the devil. 573 1 bought two large buckets and having 
filled them with water, I went to him, knocked at the door asking, Did he have any good 
vodka? His wife got up and opened the door for me. I immediately poured the two 
buckets of water on her. Then I went again to get [water] and having returned, again I 
poured it on him. And so I did to the whole town. Everybody was afraid, saying that this 
was the devil. Only one old woman, having looked me in the eyes, recognized [me] and 
was not afraid. Thereafter, when I returned to my Company I said, I was the devil. 

389. There was a certain rich man in Bucharest. He was given a certain herb so that he 
became crazy. He played the violin extraordinarily. Having purchased a new violin, he 
broke it into pieces and glued it together so that its voice/sound 574 might be heard from far 

390. 1 had a crystal cup. Once it fell on the ground, but it bent and did not break. I loved 
this cup very much. There came a certain man and smashed it. I had to gather the bits of 
it and I sent them to Venice to have them purified and make it still more polished. 

391. A certain Jew served as a Liwerant 575 to the emperor. The emperor loved him 
greatly. He provisioned all his army well and delivered everything. Once, it was made 
known to him [the emperor] that he was stealing greatly from the treasury of the emperor. 
The emperor gave an order to all the guards that he not enter the court anymore. Formerly 
he always came in directly, even without notification to the emperor himself. When he 
came now, he was beaten and chased away. The Jew posted himself to wait for the 
emperor in the garden, and having met him, he came close and having stopped with his 
hat on, full of defiance, asked the emperor, How are you doing? as though he was his 
equal. The emperor asked him, What has happened to you? Don't you know that you are 
speaking with the emperor? Why did your sentries beat me? asked the Jew. The emperor 
answered, Because I have discredited you and ordered that the doors be closed in your 
face. A monarch as great as you should get mad at his equals, not at a man so lowly as 1. 1 
am just a servant and your subject; my whole house and all my possessions are in your 
hands. It is not proper for you to be angry at me. The emperor concluded that he had 
spoken well. He said, I was told that you stole a lot from my treasury. He answered, 
Those who have informed against me, let them stand up and prove it to me, if this is true. 
It came out in the end and was proven that he was innocent. Thereafter he became still 
more acceptable to the emperor than he had been before. So also am I with you. I did not 
take you as my servants and maids, but called you my Brothers and Sisters. 

573 The hand changes here again. 

574 See 212 n 

575 German, "supplier" 

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392. If Sarah had not called Abraham, brother and he [called] her, sister, they would not 
have left Egypt and from Geror. 576 He would have fallen there. However, his leader gave 
him this advice, that they should call each other by the name of brother and sister. 

393. There are 7 countries in this world, in 6 of them there is no bread, only fruit from the 
earth, and wisdom is lacking there. In the seventh part, where that double cave is, there 
are seven kinds of bread, and wisdom higher than in all [other] peoples. 

394. 1 must be now like Judah, who stood guarantee for Benjamin; 577 just so am I with 

395. There was a certain Turkish merchant. He gave me some old merchandise to sell for 
several 1000. 1 was not too eager to burden myself with it but he pressed me hard, and I 
took it and concluded an agreement with him in writing to pay it off in half a year. After 
some weeks he came to me to get the money before term, saying that he is leaving to go 
far away and that I should pay him the debt. I gave him no response to that. Angered, he 
grabbed the scales and threw them at me. I asked him, Really, why are you angry? Then I 
got up, grabbed him and gave him such a beating that he became ill. He went to the court 
and summoned me. The king asked me, Why did I beat him? And then I told the court the 
whole thing and showed the term of the written arrangement. It was judged that he had no 
right to summon me before the time and a verdict was decreed that I should return to him 
all the old merchandise. At that time I had already sold more than two parts so I went to 
neighboring merchants and, having myself collected some old merchandise, I returned 
some old things to him. 

396. He, who has his heart with God and people and goes on the right way, the shadow of 
such a man is charming to all eyes; everybody longs to listen and talk with him, as it 
clearly stands, Becytcho chomadeti 578 —! longed to be in your shadow. Who, God forbid, 
turns to the bad road, then the mother of that unholy side shrouds him in her shadow. 
Even though that person might be glad to turn onto the good road, her shadow holds on to 
him. Just like one dead-tired from a long journey on the road wants to rest, so one [man] 
would be ready to lie down in the sun just to be able to rest but another would look for a 
tree with ample branches so that there he could rest peacefully. Just so is a man whose 
heart is in wholeness; everyone wishes to shelter beneath his shadow. 

397. 1 was drawing you along and you should have said, We will go with you even to the 
dirt, to an empty country in which no one sows, 579 we will follow you. Then would have 
been fulfilled, Hawiani Hameilech chadorof 80 — The king led me to his chambers. But 
when a man turns away from the good side, then right away they lie in wait for his life 
and she leads him to her chambers. Various chambers are there; in one they drink; in 
others, fast; in still others they dance. And she was trying to persuade you to fast in that 

576 Gen 12.9 ff ; Gen 20. 2 ff 

577 Gen 43.9, 44.3 

578 , 

' Cf Song 2.3 
579 Jer2.2 
580 Song 1.4 

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estate and to study the Law, and through the fear which she possesses all people [are 
drawn] to her, then she herself becomes the beating for the punishment of those people. 
She is that maidservant who inherited the properties of her mistress. 581 And that is exactly 
what I told you at first, that the true Maiden is in great distress, and hides and preserves 
herself at the time when the other takes power. Nevertheless she shows herself sometimes 
in the shape of a doe, so that she might not be recognized in her form as she really is. 
That maidservant knows well that when the other one will take over the rule, then she 
will fall and that is, Imolo hechraiwo 582 — When that one is filled, then the other is 
emptied and God set up one against the other. 583 That is why I reminded you several 
times to be silent about everything and told you this verse, Dumiio tehilo 584 — Silence is 
your praise, o Lord. Therefore it is necessary to walk in stealth, but you let the sounds 
out. From the beginning of the world all arms are given into her hands. 585 And all distress, 
pain, and mortifications come forth from her; 586 and all who have fallen, fell there, even 
that First who did a good deed to break the Laws of Moses, and to open that estate; even 
though he thought to get out to freedom from her net thereby, yet in that country where 
he was it was impossible to carry out the thing, because there is no mentioning there of 
the Maiden, but he took a wife from Poland from that state, 587 however that was only a 
deed therefore he fell there. And now I will reveal to you the beginning of her coming 
forth. From the beginning she is the most beloved of the tree of death, 588 which is one of 
those three gods who direct the world. His love for her is without limits. He has chosen 
her and established her over sicknesses, worries, and the various means of death which 
occur in this world, for all his arms are entrusted into her hands. She is called that foreign 
woman, that evil woman who is more bitter than death. She is the opening to the abyss, 
yet there is an enormous and good thing hidden in her, and one cannot come near that 
thing without having entered her. She is the lower door, the sphere 589 of baptism, 
therefore all great people, knowing that in her a great thing is hidden, came close to her, 
but did not enter her, because she is like the husk which protects the fruit. What did she 
do? She led all the righteous hermits and the God-fearing into great love and fear of 
herself; she inspired them with the holy spirit and she revealed to them all the secrets of 
the law but through fasting, all these in order that they might fall into the net set by her, 
and she strangled them with that vile fear. She is the one who is called Esther; even 
though through her a great miracle was done for the Israelites, yet because of that three- 
day fast they fell into her hands and the net. Therefore she enticed you to fast for three 
days, and that is why you fell. But our hope is, even though we go into the shadow of 
death, we have nothing to fear because you are with us, 590 because I was given that thing, 
that I might enter into baptism, that I might break everything and annul all laws which 
have been until now. She was the one who was called till now the queen ruling 

581 Prv 30.23; 85 n 

582 235 n 
583 Eccl7.14 

584 Ps 65.2 

585 Cf Zohar, 2.44b, 2.50 ff, 3.269b 

586 CfZohar 2.66b 

587 376 n 

588 CfZohar 1.35b, 3. 165b 

589 Cf 305 
590 CfPs23 

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everything; for everything is in her hands, She is called by the name of Rachel, but the 
one about whom it stands, The one who is weeping over [her] children. 591 She inspired 
the building of those two Temples, the First and the Second, and she destroyed them 
herself. If Solomon had destroyed the deed of his own hands himself he would have come 
forth from her net to freedom and would have reached a good thing and would have 
lived. Although the queen of Sheba informed him of it, yet it was not in her power to give 
him life for she is a woman and of lower degree than a male. If she had appeared to a 
woman in this world, then to such [a one] she could have given life. Moses, Aaron, and 
David as well — they held onto a certain thing and thought that they gripped a good thing 
but this was from her. She gave them the rose to hold, therefore they fell, for no one has 
yet come to the true rose and has not held it. That is why they died. As I told you in the 
parable about the roses being on the hidden island, where the black princess reminded the 
prince not to take any other but the 7th rose and thereby he would have more power than 
she. 592 Also those two who came to show the road, Mahomet and Christ, also fell by her, 
for it is her custom that she elevates a man and makes him great, and then cuts off his 
head; just as I told you about that unworthy princess who, having lured everybody, 
changed them into what she pleased. 593 But it was given to me that I enter into this 
baptism. What did I do? I established Brothers and Sisters for myself, as is at [the place 
of] that great king who is before God. He also has brothers and sisters just like you. I was 
supposed to give you also signs like they have; then you would have united with them. If 
you had followed me, just like Iwan Iwaniewicz 594 reminded the people who followed 
him, neither to diminish, nor to add, despite the fact that Iwan had only two who went; 
but here it would have been equal, just as with those who go out to war so with those who 
sit on a pot. But when this foreign woman saw that I had established you, she realized 
that this was no vain thing. What did she do? She sent her elder servant to you to entice 
you to serve her and she put into you that evil fear of hers and blinded your eyes and your 
hearts so that it seemed to you that you were going along the right road. Despite the fact 
that I forbade you and called to you to turn back to me, yet she turned your heads so that 
you could not look back to me for you had already fallen into her net. By my 
advice— because her net has not been laid there and a screen is between him and 
her— she would have fallen by herself. Through that Big Brother you would have been 
able to come to wholeness and life, that is, to freedom from the one who rules over death, 
freedom from subjugation, great riches beyond count, with everything, as was said above, 
until you attained the worthiness to come to the true God himself; only thereafter would 
you see the difference. When we had a leader from our ancestors, like Moses, when 
Korah stood against him and they went to Sheol alive; 595 also with Joshua; when Achan 
transgressed his prohibition and was therefore burnt with everything, 596 and so many 
others. All this happened because of her enticement, that they might fall into her power. 
That is how you would have fallen there, unresisting, and it would have been easier for 
those to rise up, because they fell into her from outside, for they did not go into baptism, 


591 Jer31.14 
592 Cf 206, 696 


138, 139 

595 CfNum 16.1-32 

596 Josh 7. 18 ff 

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but you came into baptism and to her and would have fallen, God forbid, without rising 
up. If I had fallen into her with you then that good thing which is hidden in her would 
have saved me from her; but you would not have been able to see my face anymore. And 
such a prostak as I am, without teaching, that God has chosen me [to be] over you, I did 
not want to accept, neither teaching from her, nor the fear of God. She repeatedly enticed 
you to compel me to reveal to you the thing, so that this thing might have upheld you in 
your degree, but her intention was for you to get that thing so that afterwards it might be 
revealed to the nations, and then not one of you would have remained, God forbid. But I 
stood in my place and you had no greater power. But I remember you for your youth in 
which you followed me, 597 and your beginning was to go to her with me and to baptism. 
Repeatedly I led you by that good thing that is hidden in her, and that power has saved 
you from her hands and you did not fall with everything into her. That is why I kept silent 
and came stealthily out of the prison, and my coming out did not cause any noise in the 
world. I also had to come out from Warsaw to another gate, to another country, and I had 
to abandon the succession of God. Yet you have heard from me distinctly, We will go to 
Poland. And in this country here there is a great thing to tread upon, and I trod it until 
now, but she makes note of my treading and my steps and looks at what [comes] from 
me, thinking to herself that you are still holding on, and still you want to listen to her 
enticements. What did I do? I ordered two of you to perform that vile thing. Her first 
great servant fled with great noise and with all his cavalcade because I had ordered such a 
thing for them, and that one can no longer come [back] to his first place because they are 
thrust out of their place. And so I just oppress you and abuse you; this is only so that I 
may purify you and rid you of her, and thereby her power is broken. That is why this year 
I have great difficulties from everywhere with sickness, poverty. I have hope in my living 
God that my help will come from him; and when the sums come into my hands, I hope to 
make one more step into a certain place, and will try to raise this estate up to heaven, so 
that this voice may strike against the place where I have to tread initially; and afterwards 
an innumerable force of Jews will come and they will accept baptism. From the 
beginning there has been a saying that she should accept everybody into that estate 
because she is the gate and the door to that baptism. She will accept them with love, for 
she thinks that all will fall into her like those first ones who fell. However, just from this 
greatness she will be broken thereafter, as it stands, When it will get overstuffed, then it 
will burst. Nevertheless, I tell you, she is a royal daughter and has royal esteem. She 
keeps watch with all of her powers that people not get out of her net. If you had followed 
me in wholeness then I would have pulled you out from her, but when she had realized 
that she has power over you no more, then her own esteem would dictate 598 that she not 
do any evil to you. And she would in fact protect you from all sides. For there it is a 
question of understanding and not hastiness. 

398. When help from God will come to me, him upon whom I see the sign, will I accept, 
because he will be from God himself, and to whomever I meet at the beginning of my 
relief I will give presents, to each according to his degree. 

Jer 2.2 
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399. All the Patriarchs, all 12 tribes, grazed sheep and were shepherds. And what 
stands— that 3 shepherds surround the well 599 — for [it is that] all things are in three. If 
you had grazed sheep with goodness at the time when I was in prison, using pleasant 
words as the proverb preaches— Honey catches bees; if you had spoken with them in a 
kind way and had accustomed them to good virtues and daily inculcated them with trust 
in God, to rely upon him completely, to give charity to the poor according to one's 
ability; all your words should have been expressed in love. I, having seen it, tell you that 
3 things would undoubtedly have rested upon you, just as it stands, Shloisho seforim 
niftuchem— Three books are opened. 600 First you would have rested upon a well three by 
three. She would have given you a certificate that you were good in your deeds. 
Secondly, you would be worthy to bear the name of Brothers and Sisters. The third one I 
cannot reveal to you now. 

400. You know that Jacob has been chosen from among the Patriarchs, 601 that is, that, 
Wehabriah hatichon mawriach min hakoce, el hakoce 602 — The middle bar which goes 
from one end to the other end. You should have followed me from one end to the other 

401. Black Mahomet and I guarded the company. One day he would be the commander 
and would walk in front of the company and I would be the captain and walk in the rear, 
and on the next day the other way round. My custom was always to jump and play around 
on the road. I even changed my robes sometimes. Once I got dressed in a goatskin, 
another time in a bearskin, and sometimes as a lion or leopard. But it was the custom that 
the one who walked in the front wore armor, a helmet, and weapons. Once, robbers fell 
upon another company 2 leagues away from us. Having heard the clash of weapons, I 
pursued them and, though without armor, I was full of zeal and laid out 4 robbers on the 
spot; the others took flight. I was so virtuous that I loved to do good for people who were 
put under my rule. 

402. 1 was in love with a certain maiden in Bucharest. Her name was Ester Etele, but I 
did not love her so I could have her; but she was deeply in love with me. She honored me 
and respected me very much. There was another one who also was called Etele. Some 
gentry once fell upon her and wanted to lead her to baptism by force. So, having heard 
that they had thrown themselves on the young girl Etele, I thought that it was the one 
whom I loved. I put on my armor right away, took my weapons and put a heavy helmet 
on my head, and I charged with such force and speed to get her out of their hands that the 
ground shook beneath me. I felt such power that with every step my strength grew so that 
I could have killed 300 people with one blow. I offered myself gladly for the sake of my 
love for her, although it was not complete. However you did not feel in your hearts 
anything, [so] that you would pursue that good thing and find shelter under her wings. 

' Gen 29.2 

1 From the prayers of Rosh Hashana, and see Zohar 1.37b; but also referring to the register, cf 266n. 
Gen R 76a 
; Cf Ex 26.28 and Zohar 2. 175b, etc. 

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403. Abraham was told, Lechlecho mearcecho el erez aisher areko 603 — Get out of your 
country to that land which I will show you. That is a sign for the present time, because 
you also were told, Get out of your country etc. which means from all the laws and 
religion with which you were entangled. Just as a gardener who pulls out good shoots and 
grafts them in the royal garden, so likewise did I want to graft you into the garden of the 
king, and that is exactly what I told you, I will show you God. That is the import of the 
interpretation of the words which were spoken to Abraham, which I will show you. And 
therefore he was told, Lezareicho eten es hoorez hazos 604 —! will give your children all 
those lands. But you were not willing and got grafted in a lowly place, even worse than 
the Jewish estate. Are we to chase drink and coarse food, such as cattle feed on? For that 
will all wither away, and we hope to eat and drink from the royal table. If there is a 
custom to say to one another before drinking, To health— whose? Because until now the 
cup was deadly, but now we have hopes to come to the cup of eternal life and to help. 

404. When we shall be worthy to come to Edom, then I will put on a certain attire and 
will dress you in such attire as I myself will be [in]. At the sight of it the whole world will 
be seized by a terrible fear. Those people who will be around me in my room will put that 
attire on, for there will be multiple attires in which one could get dressed, but not like the 
first one. Jacob, when he received the blessing and put on the attire of Esau, a great fear 
fell upon him. Why? Because he took it from a woman. Also, this was not really the same 
attire which we shall now receive. Secondly, at that time there was only the smell of an 
attire and this lasted only for a time; but now we will not take it from a woman. At the 
time when you put on my attire, you yourselves will ask that you not come before me, 
and there will be weeping and joy together. 

405. 1 tell you that it is 24 years since we accepted baptism, and as then there was a 
consultation, and a Consilium was installed before I came to Poland, so also it has been 
during all those 24 years since; I sit and consult how to lead to the end. If you would have 
been good and would have sat among them, then you would have known what is 
happening, what happened, and what will happen. Just as the kings hold consult among 
themselves how Poland should be divided; for all things are conducted through 

406. That Big Brother is before God and has the power of granting growth, beauty, and 
riches, but as to this world in which we are, it is not known to him by what means to seize 
it, so as to subjugate it. Only I was given to know that thing, for I am a prostak and can 
know more than he does the way to proceed in this matter. Therefore it is my desire to 
unite with him, for both of us could lead the thing out with strength, in the open, and that 
is what stands with you, hoi tecape beragle de-Mesziche ad deishaze kaszte begawnin 
nehirin 605 — Do not hope for the steps of the messiah until you see the rainbow in bright 
colors, that indicates that Big Brother. Now I will tell you that the time has come for me 
to enter the gate, which is opened for me. I do not know what I am supposed to do with 
you, for it is well known to you, he who wants to come to the Maiden, so as to imbue her 

'Gen 12.1 

' Gen 12.7, 24.7 

'CfZohar,Tik 18.36b 

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with love, must work hard and pursue her a year or two, and by courtship to allure her to 
himself, and you have not yet caught hold of her at all; and without her power no man 
can go to any place, unless she knows him herself, for she is the power of all powers. She 
will direct all the worlds. Even now, although she is covered beneath that other one who 
was mentioned above, she still gives me every power and guides me on all my roads. 
What must I do with you now? I certainly need 4 or 5 people, and need them absolutely, 
but what should I do when I lead you to that gate and there are 2 doors there? therefore I 
am afraid that you might enter the wrong door, God forbid, for that I cannot show you or 
tell you. 

407. Abraham having come to Egypt, said to Sarah, Let me be brother, and say you are 
my sister. Pharaoh took her for himself. It stands that God commanded a plague for 
that. 606 Surely this thing was heard in all countries, especially Abimelech who was near 
that country certainly heard about it, [so] how could he say to her the second time, Imri 
no achausi a?— Say that you are my sister— and Abimelech took her also, 607 and at that 
time already everyone knew that this was his wife? 

408. You have heard about a certain man who was called David Bar-David, who became 
a messiah and very many followed him. He, seeing finally that it was not finished, was 
led to the sultan, and the sultan said to him, Show me some miracle from those which you 
can do. He answered him, I will throw myself into the sea before your eyes and will 
return alive. He drowned in the sea and very many people who followed him threw 
themselves into that sea and all drowned. 608 But now I don't want anybody to die, as it 
clearly stands, Ki loy echpauc bemaus haroscho. 609 1 don't want a sinner's death. My will 
is to make sure that you will be able to come to eternal life. 

409. Twice you have stood against me. The first time, in Warsaw, you went among the 
peoples without my permission and you gave out things about me which I did not order 
you to say; even though I forbade you, you did not heed it. I wanted to let the arrow go 
against the peoples, 610 but what could I do when the peoples put you in front of my shot? 
Should I have let it go? At least you should have waited until I went to prison; you would 
have had one foot there already. But you went in Warsaw right away onto a different 
road, and I on another in the year [17]60. The second time, before my release from 
prison, the peoples set you against me, and what could I do? I let the bow and arrow go 
from my hands, and so till the present time I suffer together with you.— 

There was a certain Jew popular with the king who was very rich. He had a learned and 
God-fearing brother; the former took care of all his needs. Once that rich fellow was 
slandered before the king, saying, You praise him that he is very virtuous, but consider 
that he has a brother who is with God and people in wholeness and that one leaves him in 
need. The king summoned the rich Jew and asked him the reason for his lack of virtue. 

606 Gen 12.13 ff 

607 Cf Gen 20.2 ff 

608 Frank combines Shlomo ibn Verga' s account of the messiah, David Ahoy (in shevet yehuda) with the 
account of the messiah— Moses of Crete— that appears in Socrates Schol. Hist. Ecclesiae. 
609 Ezekl8.32;cf33.11 

610 CfZech9.13 

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The Jew answered, He doesn't want to take more, but only as much as he needs for his 
daily upkeep; secondly, he has no luck whatsoever. If you don't believe me, send for him 
so that he may stand here, and I will put several sacks of money on the road along which 
he must come to you. You will see for yourself that he won't find them. The king sent for 
him to appear before him. The poor man began to think to himself, Since the time I was 
born the king has never sent for me and now he calls me. Surely it is not in vain. 
Certainly he wants to take my eyes out, therefore I will close my eyes and will go [there] 
that way, so that when I return from the court I will be able to come back blindly. He did 
so. He walked like a blind man and groped around and, the sack having been set on the 
road, he fell over it, but got up, closed his eyes again and went on, leaving the sack 
behind. So it was with the second and the third sack, until he came to the king. The king 
asked him what was he doing with his eyes closed. He told the king in all truth what he 
had thought. Only then did the king ask him, The whole year you could not become blind 
until I summoned you? Thereafter he saw that that one was right. So also I distinctly 
asked you to wait one year for me, that I would come out free. But at my coming out 
[from prison] you went in blindness. If I had found in you the least bit of good, as it 
stands, Malecho ba-bais? What do you have in your house? and she said, I have a little 
bit of oil, 611 so you would have been helped from every side as it clearly stands, Habo 
letacher mesain lou 612 — He, who comes to be purified, they help him. 

410. On the first of October, 1784, the Lord said, It clearly stands, Mo raw tufcho aiszer 
cofanto lire echo 613 — How great is the good which you have preserved for those who 
have fear of you. I tell you that all the good is hidden at [the place of] that Big Brother of 
whom I spoke above. From the beginning of creation every goodness has been hidden 
within his borders, for the earth there is not cursed 614 and it is among the worlds which 
stand there under curse, screened and covered from them. Everything that the heart of 
man may ever wish for is there; to taste a roasted animal, fat birds, white bread— all these 
the earth produces by itself in the blink of an eye. It is always his desire to see and to 
unite with those people who live here in this world. He knows about me, that I have 
appeared here in this world, and knows that I myself am hard at work and pursue some 
good thing. It is also known to him that I have Brothers and Sisters, as he does. Yet 
despite the fact that he is in the divine, he still does not know in what way or by what 
means and power he can step over the border so that he may be here among us; because 
that partition is from the beginning. If you, Brothers, were in wholeness then I would 
send to him, with that advice from me to reveal to him that there is a good thing hidden 
with him; that, however, he cannot take himself because of the magnitude of his thought. 
But I am a prostak and would give him advice how he can get it so that partition would 
not stop him. And before he would come out from his borders, I would make my 
household ready and would arrange you so, my Brothers and Sisters, with all the signs 
just as his brothers and sisters have. As soon as he came with his household to my house, 
there would be an eternally great rejoicing as has not been yet since the beginning, for the 
Brothers would unite with the sisters from there, and the Sisters with the brothers from 

; Shab 104a 
'Ps 31.20 
'Cf Gen 3. 17 

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there, without separation. You would receive a blessing from him just as Jacob blessed 
his children; just so, reciprocally, they would receive a blessing from me. He would be 
surprised at the beautiful management of my household just as the queen of Sheba 
marveled at the beautiful structure of the house of Solomon. 615 1 would ask him to bless 
my home, my orchards, my vineyards so that everything in them would grow like in his 
own, and whatever you yourselves would wish that he give you, that is, growth, beauty, 
wisdom, power, life, and riches, all these would be given to you. He would understand 
then and see that which I and you were pursuing. And if you had gone in wholeness when 
I was in prison, I would have ordered you to stand guard day and night. You on one side 
and women on the other; or I would also have given an order at the same time that you 
stand and look intently at a certain thing, not to stop staring at it even for a second, not to 
sleep at all, for since this is not a natural power, you would already have help and support 
from her; and a day before that one she would have revealed herself to you and your 
forms would have changed into her form. And if you had been worthy to see her, you 
would all have said only one word, which I would have commanded you; you all would 
have said that word, Schauschano— Rose. 616 Then you would have caught hold of her 
with an eternal grip, without pause. She would have blessed you saying these words, You 
are blessed my children! You pursued me until now; from now on, I will be with you 
forever. She would have led you then. Despite the fact that she is an absolute queen, she 
nevertheless desires that she be pursued and be helped, in order that one may earn merit 
in her love. I, being yet in prison, she gave me signs to do with you what I wanted to do; 
but when you were missing in Warsaw, she wept and said to me, Do you see what these 
people do? and I wept that you were not able to endure. Know, that there are several 
maidens. When you had only entered 617 baptism one maiden was given to you as a guard, 
but not the one which we pursued. She would have helped you to perform the above 
mentioned deeds, even though they could not be done by natural power. Also now, when 
you come to some place you will be given a maiden as guardian, and if at that time you 
had been looking at that specified thing, longing to see it, it would not have been proper 
for you to turn your faces, only to look directly into that which I would have ordered you. 

411. You ask, how should you pray to God, that I may teach you. Now I tread so that I 
may come to the door, and during the time of treading I may not teach you, but when my 
help comes to me, then you will come forth out of everything and you will be pure. 

412. 1 will teach you well how you must go away from God. You will have plenty of 
dybbuks 618 to/till that time. 

413. These words, Maisim zorim— strange/foreign deeds. This means to go to 
foreign/strange places, because these words at [the place of] Jacob mean, Maisim 
jofim— Beautiful deeds. 

' See 265n. 

615 , 

616 The symbol of the Shekina, Zohar 1.1 and 1.221a, and of the Virgin Mary, the Mystic Rose. 

617 For wstqpUa rd wstqpili 


Yiddish, "harmful spirits. 

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414. Likewise, I would ask from that Big Brother that he give me the gift of a certain 
mountain from his country, three leagues high with, in addition, that this high mountain 
could grant me all my desires. Because the land and the trees would be all of pure gold. 
Also for eating, even if I desired 6 fat oxen, then the earth would right away make them 
ready, whether roasted or boiled, also various birds, fowl, fruit, wines etc. It would also 
be in my hands, that at my wish that mountain would be hidden from people, and, if I 
wanted, it would appear in the open but nobody would be worthy to touch that mountain. 
Likewise, I would ask for an herb from his country which would have the power to renew 
years. I would not want to do that so that men's rejuvenation would be to the 15th but 
only to the 20th year. Also I would ask him for a well which would have the power such 
that if a 100-year old man would bathe in it he would become rejuvenated. Even though it 
would have been somewhat difficult to bring down that mountain and the well and it 
would take about 8 days, yet he would have done that for me. 

415. At the time when I established you as Brothers and Sisters, that Big Brother was 
very pleased along with his whole household. They said, These are those people who 
want to acquire our wholeness and to unite with us. If you had asked me for what purpose 
am I establishing you as Brothers and Sisters? you would have heard what I would have 
answered you and you would have seen with your own eyes who is making alliance with 

416. 1 will tell you how it came about that the queen of Sheba came to Solomon. Indeed, 
she is from behind the curtain and the partition and that which is closed. Who gave her 
permission that she might cross that divider? Know that she is a queen in her own 
country; she has many magnates beneath her, as is the custom in that world. They have 
triumphal carts as well as the power of ordering that two great birds come, which, having 
been harnessed to those carts, would fly through the air with them. The names of those 
birds I am not allowed to give away to you. They are also from them and when they come 
close to that partition then some power stands and does not permit them to cross to this 
side. Once it happened that a certain lord from there himself traveled in that air equipage 
and by some means it happened that he crossed that partition and was very much 
surprised by those people whom he saw here, and, having noticed a certain maiden, he 
pulled her up and, having put her into that cart, he brought her as a present for his queen. 
She was very pleased with him for it and he was happy with her, for none like her had yet 
been seen there in that country. That queen of Sheba gave her as a present to her great 
king. The king was very grateful to Sheba for that present. That maiden was very much 
taken by him and is dear to him even till now, for every 100 years she bathes in that well 
and her youth becomes renewed. The queen of Sheba, seeing that the people of this world 
are pleasant and charming in the eyes of her king, asked him for the power to cross that 
curtain so that she could have union with a male of this world. Because of his love for 
her, he sent with her one of his brothers to lead her through that barrier. Through this 
power she came to Solomon and he satisfied all her desires. 

417. As for me, you are not Brothers, but among yourselves you may call each other 
Brothers and Sisters. 

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418. Those three who direct the world proceed according to their plan, however, the one 
who is the lord of death, his aim is to rip out this world absolutely, but that Big Brother, 
without their knowledge, has the oversight in this world to rescue as much as will allow 
this world to endure. And that is the very reason why they write during the [Feast of] 
Trumpets and seal all the deeds of humans and verdicts. It means that it is like that at that 
other one and from there they have a view through those people that are sent by night as 
envoys to this world in order to spy on men's deeds, especially on the Company and you. 
And at the time when I established Brothers and Sisters, the envoys gave him a sign that a 
new thing is coming out in this world, and he was greatly overjoyed by this, saying, They 
will be a help to us if we could just unite with them here on this world. Since the time 
you fell, he is unhappy with you; therefore now, when these envoys come to me from him 
and tell me that he is angry at you, therefore I am angry at you and am mean. I tell you, I 
need him and he me. If we, having become united, both would perform a certain thing, 
then even if it were before its time, just because of love for the two of us, God would 
have consented to it himself. If you had been in wholeness at the time when I came out 
from prison, he would have come to me, just as I promised you, I will show you God 
himself. That referred to him. He would have given me by his power a section of Poland 
in the size of 50 or 60 leagues, and he would have erected a proper residence for me, just 
like there is [at his place], and he would have given me his land, which is golden, with all 
its powers and attributes described above. Neither rain, wind nor sky except for the new 
sky 619 would be there. It would be without houses, without roofs, because of our great 
size and height. And over that part of the new country which he would have given me, 
those three would never have any rule, for their rule extends only over cursed earth. He 
would have sent me women and maidens, incomparably beautiful. And I would have sent 
him two maidens by one of you; even though he has all kinds of luxuries which are 
indescribable, nevertheless, he would prize that gift above all. In his country, where he 
dwells, everyone keeps living, everybody stays stable, and is rejuvenated according to his 
degree; under him are kings and lords. They do not breed any animals there, neither 
beasts, nor birds, because the earth produces it all itself. It grows everything, as was 
related above, and if there are found any beasts then they live just like people. But there 
is one island not far from there, where the common people dwell and beasts are found 
there, animals, birds, etc. If anybody in that country is guilty of something, then the king 
becomes angry with him and they send him away, after trying him, to that island, where 
he dies. In general, I tell you that all good and happiness is in his hands yet his strongest 
desire is to unite with us in this world and he hopes for that most of all. But to tread upon 
everything and to raise up the thing, that is given only into my hands. In that kingdom 
there is likewise a new sky, and the brightness of the sun and the moon is not even 
possible to describe, for in this world the sky has a screen which shields the rays of the 
sun. If I had sent you to him, then your eyesight would have been unable to bear the 
brightness of that land, therefore you would have been given a screen for your face until 
you had come to him. Which, if he were to meet you, your height would increase, and if 
he were only to place his hands on your face, then your eyesight would be able to bear 
everything, like those people who live in his country. I would have asked him also to give 
me one tree from his country, and I would spread and scatter its branches all over my 


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garden and they would produce pleasant sounds all by themselves, as though they were 
all the musical instruments. If I wanted, then I could invite kings and emperors to come to 
my country, to be convinced that God is with us. Every night the citizens from there fly 
through the air in this world and as for its women, their deficiency is that it is not 
permitted them in the daytime, but only at night. They cannot take husbands, for they all 
belong to him. Those men who are there, they are all by him. He loves the queen of 
Sheba most of all, and she is called Bass schewa; that is why she loved Solomon so 
much, because she was very much surprised that such a wise man could come from 
humans; but his brothers have no wives but only those women whom he uses, with 
permission, but this is a deficiency, not in accord with their greatness. They all hope that, 
when the thing will be brought forth in entirety, they will be righted, for there will be a 
unification with this world. They will take women from here and men from here will take 
those from there. So there will be great hospitality from us to them and from them to us. 
They sleep only a little, which is also a deficiency and a defect. And they are also two 
parts flesh and the third one comes from that great place which is called the heaven of 
heavens. Another flaw with them is that they send the guilty ones out of their country to 
die somewhere else; but wherever there is death, there is an error. And many other things 
in addition which it is impossible to enumerate until the time will come for general 
salvation. His brothers have maidens, but have no wives. He himself has a wedded wife, 
the queen. Every brother of his wears a crown and has his own kingdom, however they 
all dwell at [the place of] their highest king and hold court over people of this world; and 
when there should appear some great one worthy of death, then they put the order in the 
[mind of the] administrator of death who has the power to kill him. 620 Those three, 
although that decree comes from them, don't know themselves wherefrom such a decree 
is taken, for that king of kings is himself the guard and before God, but he doesn't know 
whom he guards. If he knew about the true God, there would be no deficiencies with him. 
When he does something good, he also does not know from where that came to him. Just 
as with me, they tell me and give me signs, (and) just so with him. If he would give me 
the power of resurrection, I would not accept that power from him, because from him it 
would be with deficiencies, but I want it with no deficiency. 

419. Brincana Wode 621 rode off on promenade to a certain large village several leagues 
away. On the way he caught sight of an old shrine. He ordered it thrown down and found 
there a great treasure— huge coffers in the shape of houses of gold. To pull one coffer out 
he had to harness 180 pairs of oxen. 12 such coffers were brought out. When they tried to 
drag out the 13th, one woman came there and shouted, Dracote, is it that you also are 
helping to pull out this treasure? At the moment when she said this all the iron chains 
broke and that coffer got swallowed up in the ground together with all the oxen except 
the first pair which was left on the edge, and right away water stood in that place. I 
intentionally went to this place where I bathed and washed myself in that water and 
enjoyed myself. 622 

620 Pol. difficult 

621 Oddly, there is a town on the Vedea, SSW of Alexandria in (today) Romania called Brinceni. 

622 Read mitem siq for myiem siq 

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420. Traveling once in wintertime during a huge snowfall, I stood up on the back of my 
horse and began to shout very loudly. Not far from me stood 700 wagons and several 
hundred people near them. They could not move from their places because of the great 
snow. When they heard my voice, they all got together and made way for me to come to 
them. When I came there I found them half dead from the great cold. I said to them, Why 
are you standing idle? Make a place for the oxen and for your wagons immediately! 
Throw that snow away from here. All worked and warmed up a little. After that, I 
ordered to make a circle with those carriages, and collect all the mats 623 from the wagons 
and lay them on a slant to set up like roofs. Now the snow was not falling on those 
places. So we sat under those roofs with our oxen 7 days. Then I noticed an old shrine 
there and I ordered to take it and burn it. When we get to town, I said, we will pay the 
priest for it and he will have a new shrine built there. And so it was done. We made a fire 
from it and cooked with it. Then I ordered to burn all the old carriages. And then the 
snow stopped, the frost struck, the ground became slippery as ice and it was impossible to 
move from the place. I ordered everybody to come sliding on it with me and I was 
shouting at the top of my voice, Hameilech—o king! — and everybody was shouting with 
me as loud as possible and we didn't stop screaming until our voices were heard 3 leagues 
away from us. There was a large village consisting of about 5,000 men. The priest of this 
village assembled the whole community and told them, It will be a great honor for us and 
our children if we rescue those people who are screaming out to us in great distress. They 
all, from the least to the greatest, gathered with tools in their hands and made a road for 
us till we reached them. They brought us to the village. There they all acknowledged 
[me] and said, If God had not sent us this man, we and our beasts would have perished to 
the last one. He alone saved us by his wisdom. And what was done with the old shrine, 
the priest himself acknowledged that it was the right thing to do. This priest and the 
people of the village wrote this in their books as a memento that such a thing happened in 
their time, so that they and their children would receive praise for having saved so many 
people. When I came to Bucharest, this was told there to the king and the lords. They all 
praised me, and this was a great honor for me. This incident also was recorded there as a 

421. In Iwanie I said, Schemen turak schemeicho etc. 624 When oil is being poured from 
one dish into another etc. that thing needs that men awaken to it as it stands, Schemen 
tiirek—)ust as the thing itself is like a Turk, in Turkish attire, so his name will be blessed 
among the peoples. And as it stands, To him peoples will gather 625 and it doesn't stand, 
Israel. You saw clearly that I ordered your old books to be sold for a pittance; how did 
you not recognize that all books and laws will be broken like a potsherd? For when a man 
passes from one place to another he should drop all the rites of the first place and abide 
by those in which he enters. Where was your sense, to throw yourselves to a place from 
which you departed, and to recall in my presence those two names, Tat, Schihinal 626 
What is it to us? Your ancestors and their ancestors already shouted thus; nobody 
responded to it. Indeed only what the host orders is proper to do. So also you, ought to 

623 These are rough bast or woven rush mats 

624 Song 1.3, and see 208 n. 

625 Gen 49. 10 

626 The sefirot Tiferet and Shekbina (Malkhut) 

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have done what I ordered you to but not what you yourselves thought of 627 from your 

422. All 72 in this world are heavenly directors. Those Saydem from this world are only 
one part human and two of stone. They have the power truly to change into a whole man, 
but only for a time. 

423. On October 10, 1784 the Lord said, That welLknown great [man] called among you 
Rav hamnuna sava, before he said anything wise, he always babbled first some utter 
nonsense. 628 Also when you heard something related by me, why did you not conclude 
that surely some wisdom would come forth from that stupidity? No one paid any 
attention to it. This was just only for laughter in your eyes . Surely you know that it 
stands with you, Hane tipschoe mistaklin bilwushe demilse wchane deiodin later 
mistaklin begufe ditchaus levushef 29 — The fool looks at the clothing and the wise man at 
the one who wears it. You should have known that there is assuredly something hidden 
behind the attire. You saw that I came in Turkish garments and went about in them in a 
land where they wear other clothes. From that you ought to have understood that 
certainly there was some sort of thing beneath that clothing. 

424. That same night the Lord said, Be stable, have virtue and humbleness, then you will 
not be left out like the servants and the maidservants; it is possible she will take pity upon 
you and speak to you like that princess did to the prince having to go and kill the 
elephant, Get up from the ground and arise. So she will recognize you when you conduct 
yourselves according to the ways mentioned above. Today is the Day of Judgement but 
we will sing the alphabetical song that they sing at the dinner of Passover, Adir 
Bemelukho, etc., you are mighty in your kingdom, etc., and it ends with these words, Lihu 
adonai hamam lucho— 630 Yours, o God, is kingship. And this is your task. Blessed are 
your fathers, your grandmothers and great-grandfathers, that you should bear the name of 
Brothers. Three times a year must every man appear. 631 

425. There was a certain king who had a faithful servant. He entrusted him his house and 
made him secretary. He made him the trustee of the whole household. It happened that 
another king declared war on him. The first king went to get advice from a certain 
reputable astrologer, asking him to select for him faithful servants whom he should take 
to war. The wise astrologer ordered him to assemble all his servants in the palace for 2 or 
3 nights. When they will sleep, he said, order, o king, to light many candles in the room 
where they sleep; and at that time keep watch closely yourself that a hand will come forth 
and him whom it touches, know that he is faithful and take that one with you to war. The 
king did so. The king saw that this hand touched everybody except the secretary to whom 
it didn't even come close. That king was very much surprised at this, but the astrologer 
explained, I found out and have known it a long time that he was full of falsehood; 

627 For Pol unclear, rd with Doktor, pomysleli 

628 Zohar 3.47b 

629 Cf Zohar 3. 152a, Tik 21 .60b 

630 From the Haggadah; the ending is not from the same hymn. 

631 Dt 16. 16, etc. Doktor notes that Frank is speaking of his own court. 

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however, since I knew how much you were attached to him, I kept silent. Now go to his 
office and you will find there letters from which you will find out what affection he has 
for you. And indeed the king found in this office a letter which he wrote to the opposing 
king that if he would give him 50 million ducats, then he would put into his hands the 
whole army. He found a reply from that [king] that he would give him 7 million. 

426. There was a certain servant who served a household for 17 years sincerely and 
soberly. He collected his earnings into a moneybelt which he wore around his waist. At 
the end of the 17 years, he began to drink and debauch, saying to the householder, 
Release me from service. He went off and came to Lwow. There he went to a brothel and 
amused himself with the girls, he became drunk; his belt with the gold was taken from 
him and then he was thrown out on a garbage heap. Having awakened he didn't find the 
money. What did he do? He walked the streets and at night he noticed a rich merchant. 
He broke down the door to the cellar, lit a candle and found there immense riches. He 
filled himself a sack of silver coins there, went to the next vault. There he found it full of 
gold. He quickly emptied the silver from the sack and filled it with gold. He went to the 
third. There he found diamonds, emptied out the gold, filled it with the precious stones, 
went to the fourth vault. There he found old wine, cherry wine, raspberry wine etc. He 
drank and, having become drunk, he began to shout and yell like a drunk. In the morning 
the merchant went in, saw the door of his treasury-rooms open and, having heard the 
voice of that singer, he was afraid to go there, so he sent there many people and priests 
etc. All turned back in fear, saying that some devil was there. Thereafter one came and 
said, Be what may; I'll just see who he is. He went in and saw that this was a simple man, 
drunk holding a sack in his hands. He came out, informed, guards were sent for, and he 
was led out from there empty-handed. They put him in jail, beat him and sent to the 
householder [at whose place] he had served. Thereafter he told about everything that had 
happened to him, the householder freed him. Take note how he, by bad drinking, lost all 
his merits, was jailed, and was also beaten. 

427. 12 people once conspired to get me drunk, because they were jealous of me, that I 
was always keeping a healthy mind. They drank with me for three days and nights 
steadily. They had a signal among themselves so that they would rest and watch me so I 
would not sleep, and so I went beyond my custom just a bit. I went to one lord that he 
should give me a good horse so I could take a little ride. He said, Take yourself any horse 
you want from the stables. I took myself a black one; no one could mount him. When I 
sat on it, I rode directly to the palace of the king and pranced around it through the 
courtyard to and fro. The king looked through the window at me, at the horse, and me 
being a little drunk, I pulled my pistol from the holster and, having fired a ball, it flew 
near the ear of the king. The guards jumped out and, having shut the gates, sought to 
seize me; but I, having drawn [my] broadsword, shouted loudly at which rustle all the 
weapons fell from their hands. At that I fled. Several hundred Arnouts 632 pursued me, but 
I raced through the streets and they couldn't catch up to me. Then I came quietly to that 
lord from whom I obtained the horse; nobody recognized that I was a Jew for I was 
dressed all in red. Everybody thought that I was one of the court of the lord. That lord 

632 Albanian soldiers in the Turkish army. 

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then took his sister, a maiden, and sent her with me in a carriage to a palace that was in 
the vicinity of Bucharest. That palace was surrounded with walls, and water encompassed 
it at about a mile in width. I stayed there about 4 weeks until that incident quieted down. 

428. If you knew why and for what reason I was calling you by the name Brothers, you 
couldn't have kept your souls in your bodies. Nevertheless it is known to you that Signor 
Santo, who was only a temporary thing, called to him and named him— He is my 
brother. 633 Surely he did not call him in vain, and I called you for eternal stability. What 
that First said as well, I do not want to reveal to you. And wherever we would go, I must 
use that name Brothers; and when you stood against me, I had to let everything fall out of 
my hands and stood alone in my place. You heard from me that I say that an innumerable 
number of Jews will come, as many as leaves in my garden, in order to receive baptism, 
and this is hard to believe for all Jews hold on to their religion saying, It is better to allow 
oneself to be killed than to depart from one's faith. 634 They have their own leader who 
must be moved from his place and toppled, only thereafter will you see what will happen 
with them. I snatched you out from them at the first and I wanted to lead you to that high 
and precious place about which neither you, nor your ancestors know anything. If you 
would have gone into that estate following my advice and honored that estate, went in the 
mornings and evenings to church, and would have loved each other, to respect each other, 
to discard all teaching, all former laws, you would have seen how even their superior 
would have respected you, and even the lords would have bestowed riches and gifts upon 
you, despite the fact that inside [themselves] doing that would not have been to their 
liking, yet still they would have been compelled to show that they honored your 
attributes. But now you have defaced each other and they wanted to eject you from 
everything. [It was] only the great charity of God towards you that did not allow this to 

429. Take note, When they are tearing an old building down, they do it slowly. But if it is 
a building in which nobody lives, by itself it becomes old, begins to rot and falls down, as 
it stands, Schyio iukos schaar [In desolation the wall crumbles]. 635 So all things, if there 
was a wish to topple them all at once, the world would not be able to bear it; however, 
slowly it will be driven in. I told you, Till all kingdoms will be turned over. 636 And you 
see with your own eyes how all the religions change and go beyond the borders laid down 
by their ancestors. A few years ago I told you too that Poland will be divided into 4 parts. 
A long time was needed for this to come out in the open. The rest will go along according 
to scale. Just so this country where we live now will be divided, and everything bit by bit. 

430. This Maiden is still in wholeness from both sides. 637 

633 Doktor, citing 674, 1 158 and the beginning of the first Addendum (D 2. 1 19) notes that Frank is referring 

to Baruchia' s having called Samael {Sam) his brother 

634 Sanh74a 

635 Isa24.12 

636 368 n 

637 Cf 232 n 

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431. When you will know and understand the journey of Abraham; that he is the first 
pillar, and also the journeys of Isaac and Jacob, then you will know what happened and 
what will happen up to the end; but now the world is still tottering, for there are only 
three legs until the 4th comes, and that is the fourth leg. 638 At that time the world will 
become stable and immovable. Be careful, you should not bless children according to the 
custom of Israel that they be like Adam, Seth, Noah etc. and their children etc., but bless 
them that they be like the Patriarchs and their wives, for they are the beginning and end 
of the world, and their entire journey was only a drawing of the journey which we began 
to make until now; and all the roads along which we will go farther, from end to end. All 
this was designated for this final age. Also the test of circumcision was a demonstration 
not to attend even to the body, for the sake of love for their creator, and thus to leave a 
testament to their children that they love their God with body and soul. 

432. If you had allowed me to draw my bow in Warsaw when I was there for the first 
time, and had not betrayed me by those things without my knowledge, there would have 
been a power prepared, such that on the 3rd day after my coming to prison, you all, 
Brothers and Sisters, would have stayed in the villages and townships in the vicinity of 
Czestochowa, or in that city itself. There you would have stayed 2 or 3 months and would 
have done and said what I would have ordered you until that Maiden herself would have 
asked me that all of you come to me and you would have been performing the deeds 
described above until you would have become worthy to see her herself face-to-face. You 
would have become invisible while seeing everything, and you would have eaten and 
drunk with me and we would have chatted together. Only your voice would have been 
heard but you would not have been visible. I would have ordered you that you prevail 
upon her for three things which she would have given to you, that is first, eternal life, 
rejuvenated to the age of 20 years, and a face as bright as the sun. 639 

433. This Maiden is all alone from the beginning and nobody is near her who might serve 
her. Her young man too is all alone and there is nobody with him that might serve him; 
and if you would have asked me why is this so? You must know that the wisdom of God 
is in this, and there is no estimate of this secret and miraculous wisdom. 

434. When the time comes that the Jews come to me, then the whole Company, men, 
women, children, all will be registered in a book and I will divide the Company into parts 
and I will establish elders above them from those Jews to teach them, for they will be 
God-fearing and in wholeness with God and with people; but over you, who were 
Brothers I will establish one Jehuda that he might show you the road, how you have to 
serve God with a whole heart. He will ask each of you, Are you the one who strayed from 
the high road of God and performed such and such deeds? You will answer him, I am he. 
He will ask you, Do you undertake from this day to follow God, and be bound to him? If 
you refuse, then your name will be wiped from that book immediately and you will be 
separated from the Company forever; but if you say, I love my God with [all my] heart; I 
will not desert him and I want to serve him with all my heart, then that elder will have the 

638 See Zohar 1.154b; the three patriarchs are three legs and the fourth is the messiah; David, cf 1.99a 

639 The image of the shining face recurs; it marks one as worthy of illumination by the Shekina, cf ZOhar 

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power to know whether you answer him from your heart or falsely. When you take on the 
burden of your faith, only thereafter will he teach you, for 3 or 4 days, how you must 
conduct yourself. He will tell you how you must eat, drink, sleep, talk, sit, and stand. 
After those 4 days he will come to you again and will ask you, And from now on you will 
not act as you acted before? You will answer, No. He will ask you again, Did you 
observe these 4 days as I ordered you to? If you try to lie, he will tell you, You answer 
me falsely. Be careful, God forbid, that you may not be wiped out of that book. He will 
teach you again for 4 days how you must conduct yourself and act virtuously. Know this, 
that we go now to the holy Das , about which you do not know, there to serve God; 
therefore be careful of my teachings. There also will be a certain woman, a God-fearing 
one, whole with God and people, and I will establish her over those women who were 
called Sisters. She, similarly, will give them teachings of virtue, as was described above. 
Beforehand, before this time comes, I will order the whole Company that there be no 
mention of the names Brothers and Sisters. All these deeds which he will teach you, they 
are conduct proper to royal authority. Indeed, I have told you that I am a flaming bush 
which does not burn up, for I was a thorn in the eyes of all who saw me, in the eyes of 
Jews I was a thorn for I accepted baptism. In the eyes of the peoples I was [so] for the 
pomp in which I conduct myself and for the splendor of my cavalcade made up of hussars 
and uhlans etc. which is taken as a thorn. For what reason must I also be a thorn in your 
eyes? You know well, that it stands, Who are those, who hope daily that I will turn 
bitterness into sweetness? 640 for in every place, before it turns sweet there must be 
bitterness. You have seen me, a prostak, without teaching, without the knowledge of 
writing, without language; yet I went about in Poland among the highest magnates of 
Edom, if I had not had her for a guard, God forbid, then there would already be left no 
memory of me. 

435. Know that in the beginning there came out against you a snake, three cubits [long], 
that he startled you and confused your thoughts so that you jumped back and fell. If you, 
God forbid, saw now how close I stand to him— his head is like my whole house, the 
eyes are as big as a burning stove, but belching flames from its mouth, so that with its 
breath it could pull one towards itself from afar and swallow him— what would you do? 
But he, who is attached to God with his soul and who is full of tender love for him, he 
can jump over a wall, as it stands, I have made sand the border of the sea, 641 so if even all 
the billows of the sea rose up to the clouds, they could not cross their borders. Likewise, 
for those who have an attachment to their God; he [the snake] cannot transgress his 
borders to do them evil. 

436. When in my youth we fled from Czernowitz to Sniatyn before the Cossacks, then 
several hundreds of us children gathered together, both Christian and Jews, and organized 
a game by dividing ourselves into two parties, one group would play Tatars and the 
other, Moscovites. From both sides I was offered payment if I would be their 
commander. Whichever side won, there I was chief and I drove off the others. Once a 
certain student called me out to a duel with him, one-on-one. He was the son of a rich 
village head. He had a saber. I had only a staff. So all those present shouted that both of 

640 Isa 5.20, Zohar 1.4a 

641 Jer 5.22 

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us contest with clubs. I beat him so that he fell on the ground and thus became a laughing 
stock of all present. What did that boy do on account of [his] anger? He got together 80 
strong lads and they laid an ambush for me, When I was sitting with 2 other boys on one 
of the hills, and there they surrounded me, I said to my two, Let us rely on God and go 
forth against them, maybe we will defeat them. They answered me, Good. Be what may 
we will go with the power of God. Having taken my staff in my hand, I hit the student 
who was their leader with it. Very many of his people had to come running to help him 
for he fell down unconscious; others fled; and those that were left we beat up. Then we 
decided among ourselves that we could be robbers. At that time a certain rich merchant 
was traveling by and we robbed him of his bogusoie, M2 that is, cotton cloth, from which 
we made hoods for our heads so that we might not be recognized. We gathered up fine 
sand and when we fell on passers-by we would throw sand in their eyes quickly. They 
would immediately be blinded and then we would tie their hands behind their backs and 
take from them whatever they had. One time a certain lord was riding by in a six-horse 
carriage with his wife and a nursing baby. The wet nurse sat opposite them and two 
horsemen rode in front of the conveyance. We fell upon those riders first and after 
throwing sand in their eyes, they were blinded and we tied them up. That lord asked us 
not to blind their eyes and himself gave us what he had. We wanted to take his frock so 
he would be left naked, but his wife begged us, so because of her we didn't do it, and let 
them go [as they were]. 

437. When I was playing with children, this is how we played. Two of them held a long 
belt, one, one end and the other, the other, and whoever could not flee under the belt, that 
one would be caught and beaten; but I saved all the children so that none could be caught. 
I ordered them to bend their head and put it between the knees of another and then 
suddenly run. That's how I saved them from the punishment. 

438. If you had been in wholeness, then you would have known those 4 elements, and 
would have understood the entire journey of Abraham. With his footsteps he drew our 
steps, those which we walk. He himself did not know where he was going, but he was 
obedient to his leader; whatever he ordered he did it. If I were to show to all the Jews 
clearly the step of Abraham, then they would crawl behind me like ants. 

439. 1 tell you that if even all the kings should come to me, then this in my eyes would 
not be worth anything; my highest expectation is concerning the Jews, that they come to 
me. I would not look much at them, but I see and pay attention to the footsteps of every 
one. That is why my eyes and my heart are always turned towards them, and that is, He 
came with 1000 saints — Weusu meriveves Koydesch. M3 For there will come an 
innumerable force of Jews. In one row there will be no less than 10,000. Each company 
will have its flag. All the flags will be of different colors, except black and blue, which 
will go to the end; and the flags will be lowered and that will last only briefly. Suddenly a 
certain thing will appear on these flags. They will come and tell me that this-and-this 
appeared on that flag, and so they will report to me about each flag. Then I will take 
something round and in it I will put the names of those people; no one will be allowed to 

1 A silken fabric. 

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put his hand in it, but the name of each individual will rise up on its own. Only then will 
they call him, Come forward. What that round thing is I cannot reveal to you. It was 
prepared for you that you would carry my flag, for we shall go with that flag to a certain 
thing, therefore I also called you Brothers, so that you could carry that flag and I would 
have walked with you under that flag. Now I must carry it alone, although it will be 
difficult for me, yet it stands, that Jacob was left alone. 644 At that time all who have died 
in that estate will come to life. At the time when you stood against me, then you let 
yourselves fall behind for several years. When my first help will arrive, know that you 
will then be free from that misery of yours, and you will be at peace. I will say, Blessed is 
God who has released me now from the punishment of these. 645 1 tell you this, when, at 
the first, these Jews come to me then you will have to go under their rule, as was said 
before, and you will have to go three degrees below with great humbleness, with eyes 
lowered, with the head not raised. Then you will finally understand what God has done in 
this world on earth. Attend to them, to what they tell you. At that time you will come to 
know that your will shall be to serve God in wholeness. But if this help will come earlier, 
before the arrival of the Jews, then I will go ahead and will cut open such a road; 
thereafter I will return to you to teach you the road along which one must go. All my 
endeavor and effort are to pull you forth from that misery into which you fell. This thing 
depends on me for I called you Brothers, but your help in [gaining] wholeness no man 
can achieve, only God himself, and I pass you over to him. 

440. There were 400 men with Esau. 646 The Scripture calls them as if [they were] one, 647 
for all of them were with him as one. But I have chosen for myself only 12, so that you 
might be with me as one. 

441. If you would have held on to her by that golden thread, as was indicated 

before— that with her is the power of leading you before that Big Brother, who is the king 
of kings, or to lead him down to you together with his brothers and his whole household, 
so that the whole Company could see him, as I promised to show you God, so that 
everyone individually would have the power of asking him for three things— then we 
would be united with him and at that time we would go out in freedom from everything, 
that is from death, subjugation etc. etc as was said above. 

442. Just as King David prepared everything for the building of the Temple for his son 
Solomon— although these things were scattered about he collected it all 648 — so also all 
the Patriarchs made their journey and acted. Though their things are scattered about yet 
all this is prepared for this last age in which we are and so we will go in their track. 

443. It stands with you, The one who does not know how to ask, then the one asked 
should open to him some matter that stimulates questions. 649 1 did not find even one 

644 Gen 32.25 


547 "400 'ish" (rather than 'anashim, plu.) 
648 1 Chron 29.2 


The father's blessing as his son attains the age of self -responsibility (in plu.) 
Gen 33.1 

From the Haggadah 

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among you who knew how to ask and what to ask about. I opened and asked you about 
some verses of Scriptures or Zohar, and when I indicated a question, then surely I knew 
the answer to it, and no one asked me for the solution to the question? I asked you, God 
said to Moses, Ma ze beiotcho? 650 — What do you have in your hands? Did God not know 
the answer, that he had a staff in his hands? And you did not ask me about it so that I 
could give you an answer. Now I tell you that this question concerned you. What do you 
have in your hands— what kind of thing are you holding on to— as you go on your road? 

651 444. What is your hope? I say unto you, He who is in brightness has the certainty of 
coming into darkness, but he who is in darkness, he has the hope of coming into 
brightness. So is it with you. You were born in brightness, as it stands, Wethoyre 
or 652 — In the laws of brightness. I have led you into darkness, for I did not tell you 
anything. Then, while staying in prison, I led you into a still greater darkness. I wanted to 
lead you into still darker darkness so that you might go through it to a far greater 

445. There will come such a time that one will have something in his hands; he will be 
dressed in an attire, and that attire will be proper for the thing which he will have in his 
hands. You will also be dressed in a certain attire, but not like he will be; only one in a 
thousand will be worthy to see that thing. The peoples will not see, and before that thing 
all earthly kings will kneel. Wherever that thing stops, there everybody will stop, and 
wherever it will go, there everybody will go; for through this thing we will go to the place 
needed by us. Wherever that thing will stop or will go there will be no rain or snow or 
wind, and that thing will not be in any house, but only in the fields, until we arrive at the 
place we need to. At that time, this thing will stop before a house, and all the kings of this 
earth will kneel, saying, Before our king, the messiah. During the time of movement this 
thing will have a cover over itself, and I wish for you that you not be ashamed before that 
thing, that you may be able to come close to it, for you have scorned that thing. And this 
attire and all the attires are from a very precious place. They are not that attire of Esau, 
for those were charming, but before this attire there will be great fear. And that is what I 
wish for you, that you might be happy in the fate expressed above. 

446. When you were born a voice came forth that each of you be one of the Brothers. For 
each of you a cross was prepared and in this cross there would have been a power before 
which the whole world would fear just as Asmodeus was terrified when Benayahu said to 
him, Schmo demoroch aloch 653 — The name of your lord is upon you. Everyone would be 
allowed to impress his seal upon the coins in this world, that is, when those brothers there 
would bring you the very greatest amount of gold. And, having taken a bar of gold and 
pressed your seal on it, you would give it out and no one would forbid you that. But when 
I saw that you had fallen, then the decree went forth that you should go under the rule of 
the Jews who will come until we shall be worthy to come to Esau. And if you will be 
good and in wholeness, you will become free, and I myself will lead you to the good 

' Ex 4.2 

The ms. numbers this page 599 and the next 560 and continues from there to 561 etc. 
! Prv6.23 
' Git 68a 

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thing. The [Big] Brother, he himself, the supreme king of kings, is before God and is 
displeased with you. He himself is a judge and his brothers incite against you for, when I 
established you in Iwanie, for every one of you an attire was prepared, and a crown for 
each of you individually, and many more precious things yet, both for men and women 
alike; all rejoiced, saying, the time has come to unite with us. But when you slipped, then 
all this became hidden, and nobody has permission from them to come to this world 
except one Bas Szewy— that is the queen of Sheba. She is allowed to come to this 
world— but only at night, not during the day— and every evening she comes to me and in 
the morning she returns, and she informs me about the ones there; likewise, she informs 
them about me. At the time when those there are angry at us, then I become angry at you 
here, until we will be worthy to unite with them. 

447. Those two who are called Nephilim; 654 they have as much wisdom as those three that 
guide the world. Only, because they said something repulsive to their will — even though 
that thing which they said was good, but because all power was given to those there until 
now— therefore they have fallen until this time. Mateusz, my faithful servant, is like 
Ran 655 at the [place of the] First, What is the use to me of all this toil, that I go to the 
fields 656 every day? Would it not be better, if you would see that Ran in my room, so that 
he could say to you, My dear Brothers? Although it is not proper to reveal to you, but 
because of my attachment, which I have for you, I tell you nevertheless. For it is very 
easy to fall from the top down, but to rise up to the top from a fall is very difficult. Just as 
I told you a dream a few years ago, that I was pushed into an abyss from which I had 
great difficulties to get myself out up to the top, even just half of my body, onto the 
mountain, 657 that is also how much I worked for you to get you out of the place into 
which you fell, but even greater is my effort to pull you out completely, and establish you 
in wholeness. Truly I tell you that there is a certain thing in my room. It goes from one 
door to another, and when I see that this thing closes its eyes, and protects itself from you 
with its hands, then I get angry at that man; and that thing, to be sure, does not do it in 
vain. I don't know, but perhaps it shows me that when the help will come, you will not be 
in my room, or it may also show that you have some defect. Therefore be careful that you 
have your attachment to the true God and to me. My effort is, and was, to lead you all to 
the right, while you all leaned to the left though we should pull even the left onto the 
right. I say to you that David did not do well when he condemned the godless, when he 
said thus, May their road be dark etc. 658 Is it not enough that they are already godless and 
go along the wrong way? Why still condemn them, so that, God forbid, they may never 
arise? 659 And in fact, one should pray to God for them, so that they may not fall into the 
eternal abyss; unless David was secretly a woman, 660 for that was only at [the place of] 

654 Gen 6.4; cf. Tan (W) Ber 12; Mid Ber 26.10; Zohar 1.37a with Tosefta 1.37a; 1.58a. The struggle 
between the demonic ancestry of fallen angels with "the three that guide the world" would seem to identify 
the latter as the three angels who remained in the presence of God, Michael, Gabriel and Raphael. 

655 I.e., Nathan of Gaza 

656 Frank is speaking of his customary prayers. 

657 See Inn and 33. 

658 Ps 35.6 

659 Ms. 6969/2 (9/2), volume 3 of the Jagiellonian collection, begins here; the numbering of the dicta 
matches that of 68. 

660 Cf Lev R 21.2 where Goliath lusts for David 

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that lady who now has complete power, as was expressed above, but that one whom we 
all pursue, nothing evil dwells there and, in fact, our endeavor is to turn evil into good. 

448. 1 told you in Iwanie this verse, Im tedi lochhaiofo banoszim cei loch beikwe 
hazon— 661 If it is not known to you the most beautiful among the women etc. Nobody, 
however, asked me what that is? I would have replied to you, because at the [place of the] 
queen it is the custom for her to have ladies of the court, and that that is exactly what the 
most beautiful among the women means; that is what they were saying about these ladies, 
but how much more of the Maiden herself? Truly I say to you, if you had followed me in 
wholeness, then I would have revealed to you in what shape and form you would see her; 
and if you had been worthy to see her, then you would have shone like the rays of the 
sun, and of the moon; although it was in my hands that I could shine like the sun, yet I 
refused it, for in every place where it would be necessary for me to go, no one could 
come close to me, and I still need to tread the sort of places in which I want to be 
unrecognized. But it is not so with you, and, in fact, the whole world would marvel at the 
brightness of your faces. 662 

449. On the 17th day of October 1784, he said in anger, They ask me, Why did you [i.e., 
the Brothers] reveal among the peoples about Moscow? Where is your wisdom? For 
surely it is known to you that which stands, I shall rule from sea to sea, and from the river 
to the end of the earth. 663 And farther on, it stands, You should have knelt and given 
praise to the true God, that you were counted as worthy to be among those who will go 
from sea to sea. 

450. On October 20, 1784, the Lord saw a dream, There came to me two maidens, one 
was 15 and the other 10 years old. One sat on my right and the other on my left side. 
They shone like suns. When the sun set only then did I see their beauty which is 
indescribable. Black eyes and a shine like those of a wolf. Their faces gave off rays as if 
from the sun. I went with them to a room. In that room it was filled with books. Among 
them I found one, in which I saw all the futures written. I was greatly surprised, having 
found there a certain thing which may not be revealed and I cannot tell you. I said these 
words, But is it possible that there be a man in this world who could know about this? 
The girls answered me, There is; it is our teacher. In this book there was a portrait of the 
author, covered with a silver plate. 664 When I took that plate off, I saw the portrait of the 
author 665 which was adorned with precious stones. Then that taller maiden on my right 
said, Jacob! Why are you angry at your people? I will reveal to you in what sort of place 
they fell, for the foundation is to enter the right place, such, that in it even the left belongs 
to the right or as Abraham went on the right, as he said to Lot, If you go to the left, I will 
go to the right etc 666 . This was only the right side during his age, for there was no one 

661 Song 1.8 

662 See 432n 

663 CfPs 72.8 

664 Icons, such as the one at Jasna Gora, are customarily covered in a silver panel and exposed from time to 

665 9/2 lacks Autora (author) 

666 Gen 13.9 

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wise then in this world; but now you are in this world, in which there are found many 
wise people who accepted you as the wise people of this age. So the right side of 
Abraham was just like his left side in this place, for in this place nothing evil dwells, and 
that is called the great wisdom. That is why Solomon said, Omarti achkemo wehi rehauko 
mimeni—l understood that I am wise, but that is far from me. 667 1 asked her, When 
Abraham went on the right and that author knew about the right side and went also on the 
right, why then did they die? She answered me, Because then they did not yet know about 
the cross— Anyway it is known to you, /:continued the Lord to us:/ that in whatever place 
one goes one has to behave in accord with that place. You were in the Jewish estate, and 
although you were Truebelievers, you had to keep those customs of other Jews. When I 
came out from there and pulled you from that left side you should have already discarded 
all teaching, all religions, all that is unvirtuous, so that you would be able to go and come 
close to the right. You stepped back and fell to the left; even though the left is a precious 
thing, you really fell into the true left. Although I am not yet myself on the right, for I get 
angry every day, nevertheless I stand close to the right and my entire desire is to lead you 
out from the left and your downfall. On your part, see to it that you be chosen and among 
the chosen ones thereafter, be chosen again, so that you would leave the left completely, 
as well as all the children of Abraham who sit in the darkness, so that you might come 
close to the right, as Balaam said, Hen am lebodod iszkon etc. 668 A people will stay alone, 
or is already among the peoples, but even there they will not be accepted. It also stands, 
God himself will lead, and there is no foreign god with him. 669 And so you, that you have 
nothing evil in you, only good— She told me even more than what I saw by myself in that 
book, she said, Jacob entered the tents; 670 and it stands there, Jacob entered in 
wholeness. 671 Wholeness in body, wholeness in riches, wholeness in everything. 672 That 
word, the tents, however, means the guards, 673 but you are not of them yet. 

451. On the 21st of October, 1784 the Lord saw a dream, I had a golden ring on my hand, 
and I dropped that ring onto a mirror, which broke into small pieces, Having turned that 
mirror onto the other side, I found shining glass there also, and likewise a bracelet fell 
from my hands and broke the other side. He himself gave the interpretation of that, My 
help hastens to come. 

452. The Lord's dream, I saw myself in a Jewish synagogue where there was found a 
great multitude of Jews; their rabbi was there also. They prayed and said the prayers in 
which there are 18 blessings. I went onto the highest place at the top and also said that 
prayer. The chief rabbi asked me, Do you say these words, You created us? No, I say 
only, You chose us and gave us the festival of the Green Holidays; 674 it is chosen and is 
the most eminent holiday of all. 

667 Eccl 7.23 

668 Num 23.9 

669 Dt 32. 12 

670 Cf Gen 25.27 

671 Gen 33. 18 

672 Rashi and Shab 33.2. Frank says "in everything" where these texts say, betorato, "in his Torah.' 

673 Cf Zohar 2. 175b, a favorite passage of Frank' s 

674 From the amidah of Shavuot 

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453. In my youth there was found in the Prut River a som, 67S a fish that lay in the depths. 
Some children and I were bathing in that river, and that som breathed in and pulled 
several people down and swallowed them. Only their robes were cast up on the shore of 
the Prut. Once my friends and I bathed near that deep spot and we felt that a spirit 676 
began to pull us down. However, there was among us one wise lad who said, There 
surely must be here either a witch or a fish which draws us to itself with its breath. Not 
far from there lay a great tree with branches and that youth advised me to grab one 
branch of that tree. When I did, everybody grabbed me and so I saved them all. 
Afterwards many people pulled out that fish and in it were found many children which it 
had swallowed. And so it is with you, there was not one among you who could give that 
good advice, how to escape from the mouth that swallows. 677 

454. Being in the Jewish estate, who ordered you to do anything; afterwards, being 
Truebelievers, who prescribed any deeds for you? in fact they told you to keep everything 
secret. But then I came to you, to lead you in the open and to order you as God ordered 
Abraham, Get out, leave that country 678 and do this and that. Indeed he did that. Likewise, 
I started to command you. You should have understood from this that surely I wanted to 
lead you to some place, and that you should not do anything on your own? And it is 
known to you that it is necessary to go through an empty country, without water, which 
means without teaching, 679 and it must be as Moses said, Kwadpe uchwat loschaun 
onauchf 80 hard of speaking. Although he be an inexhaustible source, yet he will have 
difficulty to let one word out, therefore it stands, hard of speaking. You should have 
seized such a place and held on. 

455. There is a certain deity, a pigeon thrown into flaming fire is its sacrifice. The pigeon 
flies and comes out from it. If it doesn't return to the place from where it was sent then it 
is a sign that the sacrifice was not accepted, but if it returns to its place, then this is a sure 
sign that the sacrifice was accepted. 

456. When I was traveling from Lwow to Warsaw in 1760, 1 divided you in two; 6 of you 
I left in Lwow and 6 I took with me to Warsaw, for I knew well that here it would not be 
peaceful, and I wanted to save 6 of you, so that you would not be in conspiracy with 
those other ones. Although they lit a fire in Lwow, I would have extinguished it, and 
done what was necessary for me, and gone to Czestochowa, for that prison was necessary 
for me. Three days after my coming to prison, those 6 would have been with me, and 6 
women, who did not agree to what those in Lwow wanted them to, would have come to 
me. I would have shown you a window in which she always sits, and 3 of you men and 3 
women would have stood with hands held up against your faces for 3 hours looking 
constantly at that place; while the other 3 and the 3 women would have been in my room 
and we would have done what I needed to do. After those 3 hours, they would have 

675 This is a story about a big catfish, the wels. 

676 9/2 deck (breath)/68, Duch (spirit) 

677 I.e., SheoLcflsa 5.14 

678 Gen 12.1 

679 201 n 

680 Ex 4. 10 

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exchanged places, these to their places, those to these, so on for 24 hours. Then a certain 
thing would have appeared to you and you would have told me what you saw; only 
thereafter would I have ordered you, what you had to say, 681 and would have informed 
you in what form you had to see her. At the moment that she would have appeared to 
you, you would already have known through me what words you had to say; only 
thereafter would she no longer hide herself from you and would not have moved from 
that place. One of you of the men, and one of the women would have come with a report 
to me that you saw her in such and such a shape and that she stays in her place. I would 
have gone to her immediately and taken her by the hand, and she would have revealed 
her name to me and would have led us in to those rooms which she would have given us. 
I would have sat with her and you would have stood before her and to whomever she 
would have said to sit down in her presence, then he would have sat down. However 3 
men and 3 women who had the fortune to see her first would have needed a screen for 
their faces at once, for their faces would have shone, like the rays of the sun. Even those 
3 pairs who would have been with me in my room would not have been able to look those 
in their faces. You, however, would have come immediately to eternal life and to 
freedom from everything, so that no man in this world could stand against you. Anyone 
who would raise his hand against you, it would immediately wither; anyone who would 
dare to speak against you would immediately be struck dumb. I would then have sent this 
news to the Big Brother, reporting to him that she is revealed now in this world, and her 
name is such-and-such. Because even though all powers are in his hands, yet her name is 
not known to him, only her byname, for nobody knows her great name. 682 He would have 
had great joy and would have come immediately to us with his brothers and sisters. He 
himself would have knelt before her and you would have stood and watched those great 
honors that he would have done you. Afterward, I would have tried to bring here those 6 
from Lwow so that they might also be here together with us. And in Czestochowa it 
would no longer be necessary to die. Everybody would have been living now and would 
have been stable. 

457. There was a certain lord in Hungary. He found gold dust in his field, hired workers 
to dig in the soil to reach the bottom layer, from where that gold dust was taken, but the 
more he dug, the more nothing he found; but he dug so far that he lost all his property on 
account of the digging, and came to dire poverty. His grandmother came and told him, 
Oh my son, don't be afraid of anything. I still have a golden snuff box set with precious 
stones, worth 25,000 zl. in the market. Sell it and order the digging to go on, maybe God 
will grant that you will come upon it. And so it happened. He continued digging and 
found a great treasure, and became immeasurably rich. 

458. Black Mahomet and I were going at the head of a company, consisting of 400 
wagons, not counting riders. In front of us was going another company, and upon them 
fell a robber chief with 24 robbers. I was 2 leagues away from them with my company. 
Black Mahomet rushed in there and, having seen that terrible robber, he said to two 
strong Greeks who were leading that other company, Know that this highwayman is very 

681 9/2 leaves out the material following the verb made (you had) here and resumes at its recurrence 
(homoioteleuton) . 


9/2 adds, tylko ia sam (but only I). 

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strongly armored. The Greeks answered, Don't frighten us. Mahomet sent for me. As 
soon as that robber saw me, Mahomet noticed that that highwayman was trembling 
before me. I wanted to fight with him, but the Greeks shouted at me, You are a Jew. We 
don't want your help. Turn back and go to your company. I returned. That robber killed 
both of these Greeks, and, having felled 700 people on the spot, left in addition also many 
wounded. As soon as my company arrived and he saw me, he turned back, not wanting 
combat with me. One of his robbers, a very strong soldier, said to his bandit chief, I'll go 
and have a fight with him. If you want to die this instant, he replied, go against him 
yourself, but as for me, I won't do that. 

459. All the ancestors who have been were judged even for their thoughts, for they 
committed no deeds, only thought, and by their thoughts they fell. I took you so that I 
might do deeds with you in the open, and that is why you fell by deeds. You let out 
gossip from your mouths, like those 10; you know well that this [calls for] is the greatest 
punishment, and those 10 were punished for the fact that they talked badly about that 
country. 683 But I would not have condemned for thoughts, only for your chatter, although 
you say that your intention was to serve God by doing it. Nevertheless it is known to you 
what a certain Mykoyszes did in the wilderness, He also said the same, yet he was 
condemned. 684 You were afraid to stand on your feet for three hours uninterruptedly. 
What more would you have said if I had ordered you to stand uninterruptedly for 24 
hours? But if you did have that power to see without being seen then undoubtedly you 
would have been given the strength to stand in the royal chamber. 

460. If you would've been in wholeness in Warsaw, then you would have known, what is 
Berszawa. And if you would have known that, then you would have known what is Bass 
Schawa, and you could have gone to Haran, just like Jacob the Patriarch, our father. 685 

461. That word, Hisnaari meofor kumi 686 — Shake yourself from the dirt and get up— is 
said to her. Although she is the power of all the worlds, nevertheless she desires that she 
be lifted up, for until now she has been lying almost on the ground. And the time of my 
coming out of prison was the time of her raising. And those words and their fulfillment- 
shake yourself from the dirt and get up— are given into my hands, to nobody but me 
alone. If you had been you, then I would have been I; and now when you are not you, 
whatever can I do? 

462. When Samuel annointed Saul to be king, he was not king then; 687 only over Samuel, 
for it was not yet known to anyone. Only thereafter was it revealed that he is king over all 
of Israel. You were established as Brothers, although without annointing; it was done so 
as to test you, whether you would be able and worthy for God's works. Now, however, 
you are behind me, like a woman who has her time that her husband cannot touch her. 688 

683 Cf Josh2(?) 

684 Korah (Num 16); pips the name here is the Yiddish for "troublemaker." 

685 Gen 28. 10; 196 n 

686 Isa 52.2 
687 1 S 10 

688 The reference is to the commandments concerning menstrual impurity. 

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Even though she may eat with him at the same table it still is not proper for him to touch 
her; so is it with you and me. 

463. It is known to you that Saul was king and Samuel, prophet. The king is higher than 
the prophet, yet Saul's humbleness was of the highest degree, proof that even he did not 
recognize himself to be king. However he was unable to hold out one hour until Samuel 
came. And so it was told to him then already, Since you did not observe the 
commandments of your God, so your kingdom will not remain yours. 689 This was so 
because Samuel was given that thing so that he might lead Saul to that place. He also 
knew how and by what means he had to lead him, even though the king was higher than 
he. Why? for a snake always lies in a circle, its tail in its mouth, and, while being 
invisible itself, whoever steps upon it, it bites, but a wise person knows a means to get by. 
What does he do? He performs some peculiar thing. The snake, surprised by it, drops the 
tail from its mouth; thereafter that wise person, taking advantage of this, leads the one he 
needs to by. So in every place; there is a thing, and its opposite, and whenever a man 
does anything 690 and turns from the right way, he falls immediately into the opposite one. 
That is why Saul, as soon as he turned away from a commandment of God, immediately 
another spirit frightened him. 691 

464. It stands clearly, Whoever in this time will be wise, let him be quiet. 692 Just as with 
Saul, being in such a place, where it was necessary to be silent, he hid himself among the 
pots. 693 Likewise with Esther, it stands that En Ester magedes 694 — Esther did not say 
anything. So is it here, for that snake guards that good thing and when it feels somebody 
step on it, it bites him. 

465. God blessed Abraham in everything. 695 If he possessed such a power, why did he not 
bless Isaac, just as he [Isaac] blessed his children? 

466. Jacob prayed and asked, Haliceini miiud ochi 696 — Save me, o Lord, from the hands 
of my brother. That means that well-known brother. 

467. Once Signor Santo was going with his priest Solomon, dressed in Greek costume, to 
the Greek Orthodox church. Going to the church they passed over a bridge in which there 
were holes. Signor Santo said, Who will be worthy to go on that road? Those who were 
going with him understood that he meant the bridge, but the wise one understood that it 
refers to that religion in which we are going now. I also heard from a great sage that the 
messiah must go to a precipice, and must enter Edom; and who will be worthy to go there 
because of the great holiness? 

689 IS 13 (.14) 

690 68 deletes a word and scrambles the phrase; rd with 69/2 

691 1 S 16.14; Frank has probably confused the two instances of Saul's disobedience. 

692 Am 5.18 

693 Cf 1 S 10.22 

694 Est 2.20 

695 Gen 24.1 

696 Cf Gen 32. 12 

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468. 1 also heard from those remainders that that Second told them, that estate is Edom. 
Ecytos de Ecytos. Archetypus supra Archetypis. 697 

469. 1 took you so that you might do things which I myself cannot do. For I do what 
belongs to me; but what belongs to you, I cannot do that. For it is not proper to do two 
things at the same time. That is how it was with the prophet Elijah. He was given three 
keys, for birth, rain, and resurrection. He could not use these three simultaneously, only 
separately. 698 

470. Several times already 699 1 told you, that there is a certain tree on a high mountain, 
surrounded with a high wall; but its branches cover the wall and spread over it so that 
those outside of the wall think that there are many trees in that orchard, while actually 
there is only one. I wanted to lead you into the middle of that orchard. Then you would 
have been free from everything and would have feared nothing. 

471. It is a great thing to be among the Company, my aim is that Company which 
followed me, as it stands, Ich [!] ubesau bou 700 —A man came with the entire household. 
Likewise it stands of Jacob, this is the company of God, and he called that place, 
companies —Machanajm. 701 

472. At first a little help will come to me, but afterwards a great assistance will come. 
There will be bitterness and sweetness. If you knew about it, you would not be able to 
bear this great joy. 

473. It was a custom of the ancient Greeks 702 to hang a curtain before the courtroom; 
there inside the judges assemble and pass judgment. Two bodyguards 703 stand near the 
curtain; the sleeves of their robes stretch to the ground, by this they indicate that the 
greatest silence must be kept there. If you would have entered inside behind the curtain, 
then you would have been silent, for there it is quiet. But you stayed outside; therefore 
you made noise. 

474. 1 stayed in Czestochowa and took from there what I needed. Only, because you fell, 
I must go to that place, to break, so that this thing will never rise up again. 

697 Prb, i.e, atzilut de atzilut, a reference to the world/soul of emanation that lies beyond the world/soul of 
emanation, the highest of the four worlds of the sefirot and the one whose Torah is that of complete liberty, 
the Torah of Baruchia. 

698 Cf Zohar 1.116b (midrash hane'elam) 

699 228 

700 Ex 1.1 

701 Gen 32.2 f. K 1.405 has three Hebrew phrases: Isch ubesau bou; Machne Elohim se; Machanaim. The 
use of Hebr. [Mahane] together with Pol. Kompany indicates that here, at least, the two are construed as 
equivalents; alternatively, Frank may employ the Hebrew here as a translation with a different shade of 
meaning and certainly reference than the Polish term. 

702 9/2 has "ancient Greek kings." 

703 Pajukow, Turkish. 

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475. The first Adam, because he could come to this degree of Adam, already had the 
power that the whole world followed him. 

476. You will not be able to be with me in my room, for I am afraid of what I told you in 
the parable about axes; until we shall come to Esau, then there will no longer be any fear. 

477. When the Jews arrive and their blindness will be opened, at that time you will be 
ashamed that you studied the laws, for thereafter you will see who will study them. 

478. You were performing the deeds of the snake, but you had no one to lead you but 
only went by your own understanding along a road which was totally unknown to you. 
For when a man goes in darkness or on an unknown road, then he must have a guide who 
would lead him. Even if a deed be good, it still belongs to one who knows and is prepared 
for that thing, but one who does not know and is not prepared for that thing only spoils it 
with his deed. Just as the deed of Zimri, if the one sent from Balak had united with 
Moses, then the world would have been repaired, 704 but Zimri already spoiled that deed. 705 
Because of that I led you to that estate, so that you would come to the degree of Adam. In 
Edom is Adam. The chair of Solomon was only of his shape. 706 You don't know what 
Esau 707 is. Could this be that grass which you have eaten until now? 

479. My paternal uncle Jacob told me [that] when I was 2 years old he, having taken me 
to bed, I slept with him. I didn't let him sleep until he said with me Good night to every 
creature from the biggest to the smallest, even to big and little mice, to all the snakes, all 
the animals of the forest, the birds etc., until he said with me, Good night daughter of 
God! Good night God's wife! Good night God! and thereafter I let him sleep. 

480. My mother told me that, when I was 4 years old, I saw this dream, I saw God whose 
face was as large as a house; it was very beautiful. He sat me on his knees, gave me a ball 
of golden thread, saying to me, Watch, my child, when the time comes that you begin to 
gather up that ball, don't let it fall from your hands even if the whole world should come. 

481. Why were you not in wholeness and good so that most beautiful of women could 
teach you, just as a mother teaches her children? If that Maiden had taught you herself, 
how much greater and better it would already have been. 

482. When there will be great bitterness in the world, you must be at home and not go 
outside, so that you may not get hurt. They will give you a screen so that you become 

483. If you would have been in wholeness, I would have sent you, having given you 2 or 
3 words in hand, and would have ordered you to cross rivers with the power of those 
words. That water would have parted before you at once, and if you had come to other 

See 149 and nn 

704 , 

705 Num 25.6-15 

706 1 Chron 29.23; van, Song R. 1.10, Ex R 15.26; Zohar 1.243a, etc. 
707 There is a play on the Hebrew words for Esau lesavl and grass lesevl. 

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water, then you yourselves would have tried these words and that water would also 
divide, and it would have been fortunate for you. You would have learned that the power 
of God is before you. That leader then would have always stayed with you and would 
never have abandoned you. Now you have nothing. 

484. There was a certain butcher who had many children. Not having what to feed them, 
he led the little children into a forest where there was a river, and there he wanted to 
drown them. There an angel having the power of death appeared to him and asked him, 
What do you want to do? The butcher answered him that he wants to drown the children. 
Is it because, shouted the angel, you do not 708 have what to feed them that you want to 
slay them? I shall give you an advice by which you will become rich. Here you have an 
herb with which you will be able to cure all diseases, but by this means, when you see me 
at the head of the sick person, know that this herb will not be able to help him; and when 
you see me at his feet, give it to him and he will be cured, and you will collect a fortune 
for that. Acting that way, he became famous and gained a great reputation. Once the king 
himself fell ill. He sent for him. He saw the bad angel who stood at the head. The butcher 
began to ask him— Do this for me this time that I may cure the king. The bad angel acted 
deaf at this, paying no attention. The butcher ordered to turn the bed with the king around 
quickly, and the angel was left standing at the king's feet, and he [the butcher] cured him 
at that instant. Thereafter [the angel] said, This time I forgive you, but the next time take 
care that you don't do it. 

485. A certain general announced to his army that he would pay a certain sum to any who 
would deliver the head of his enemy. And so they did. One prostak among the 
soldiers— a strong lad but not schooled in the art of war— having heard about it, went 
about among the bodies, and being unable to find a head but only bodies, he cut off a leg 
and brought it. When the general asked, Why did you not bring the head? The man 
answered, Because there weren't any heads left. And so you, You were afraid that you 
might lose your heads, so you turned upside down with your feet at the top. 

486. It is known to you, that a blessing cannot be put on an empty thing as it stands with 
the prophet who asked the widow, What do you have in your house? 709 When a man 
doesn't have something on which something good could rest, then they give him some 
raise, as it was with Saul. Saul could not receive annointment from Samuel, until he first 
seated him at the very first place at the table and ate with him at the same table. 710 

487. Why did you not wait for the names which the lips of God himself announce, and 
not give them to you yourselves? For all names are secret, only, that which is respected, 
must be degraded and debased. Therefore you must be degraded, so that God can uplift 
you from the rubbish. And nobody has that power, only God himself. That is why you 

' The word nie (not) has been added to 68 by a later reader; 9/2 has nie. 
1 IS 9.19 ff 

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488. Every man is in two forms. When he goes on the good and right road and his form 
stands beside him and he appears as a full man, then all the wild animals are afraid of him 
and cannot do anything bad to him; and that is what stands with Daniel, that God sent an 
angel to him. 711 Indeed it was his own form. But I, when I was small, chased wolves 
alone, with the dog I had, and they could not do anything bad to me. But you changed 
your form to a dog, snake etc., and discarded the form that the gods gave you. By doing 
this you understood that you would be cured. 

489. 1 told you a long time ago a parable about a certain man who had a son and 
abandoned him, and went away from him, and another found him and brought him up. I 
asked you, To whom does that son belong, to the one who begot him, or to the one who 
brought him up? So I took you and led you to baptism and then abandoned you, wanting 
that you might bring up the Company so that they might be called by your name. 

490. A certain king wanted very much to catch a bird, which was of various colors, 
particular beauty and possessed human intellect. The king announced that he who caught 
that bird and brought it to him, would be given half of the kingdom. But all efforts were 
in vain, since the nest of that bird was in a low place, but having heard that they wanted 
to catch it, it immediately went up on a very tall tree, whose branches and leaves were as 
sharp as swords, such that nobody could climb it. A certain prince heard about it. His 
desire to see the beauty of that bird and to fulfill the will of that great king was kindled 
and he decided to go secretly to look for it but so that no living soul would know about it. 
If I find it, he said to himself, only then will I reveal who I am; if I don't find it, then at 
least I won't suffer from shame. What does he do? He dresses himself in coarse attire and, 
having taken his shoes off, he walks alone, so stealthily that it was impossible to hear his 
tread, until he came to the nest, where that bird was. That nest had the shape of a small 
building. He stopped there near the door with great reverence and respect. The bird, 
having noticed him, said, O prince, my soul has become overjoyed to see you. Know, that 
I am a princess changed into a bird. Even though the time has not come yet for me to go 
back to my form, (but,) since I see of you that you pursue me and try with great 
humbleness, take me and lead me before the king. There, when he carried it before the 
king, only then was she changed into her first form. The king was greatly pleased with 
her and gave her to his prince as wife. So also you, You should have gone in silence with 

491. There was a certain sultan. He went on the road with his vizier. He ordered him once 
that he look for such a lodging for him that there would not be any man superior to him. 
The vizier went and found a poor man's house, thinking that his master the sultan would 
like the inn for that poor man was very humble. However, he had a small child. At night 
it began to cry. But I told you, said the sultan, to find a house where there wouldn't be 
anybody superior to me! That child is my superior, for it is not afraid of me, and what can 
I do to a child? The next night he ordered him again to look for such a house in the same 
way as before. The vizier prepared a house such that there was no child in it, but there 
was a drunkard who was singing and shouting and did not allow the king to sleep the 

Dn 6.23 

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whole night. So the sultan said, There is one superior to me here also, for what can I do 
with a man who is not in his right mind? That is how you are, You have made yourselves 
higher than me; you wanted that I attend to you. 

492. Indeed you have heard long ago, that all the royal weapons are given into her 
hands. 712 It was proper for you to wait until she dressed you in those weapons, as it 
clearly stands, Hagor charbechu aljerech gibor, hautcho wehad orcho 713 — Attach your 
sword to your side, o knight. It is your beauty and ornament. But you refused, saying, It is 
difficult for us to carry that armament. Moreover, you wanted to make war against 
Sam. 714 

493. 1 wanted to make each one of you a man in wholeness, 715 just as it was said to 
Abraham, Go, go away from your country; 716 also they appeared to him as El Sadday. 717 
He knew that this was from that place, which is Sched. Likewise, from the love of God 
did he go on that road, despite the fact that he said to him Koy; that is, your children will 
be then in the lowest degree, 718 for the Egyptian plague was for the firstborn from that 
degree which is called Koy. 719 yet still he was obedient and said to God, Although this is 
the lowest place of all, even so I will be obedient to you. Also Jacob came out from 
Beersheba and went to Haran and there he found a place in which he had guards for 
himself and there, only then, did he serve seven years for Rachel, for it was absolutely 
necessary to serve there in order to find her. 720 That is why those great ancestors said 
these words, that Jacob did not die; 721 because he got Rachel. But truly he did not get that 
true Maiden through whom we shall be worthy to come to eternal life. That is why also 
Abraham was the first pillar, who pursued that degree, so as to become Adam. Why 
didn't you act like the Patriarchs? You had to serve her. When I pulled you out from the 
Jewish estate to that estate of Edom; just as with Abraham, just as with Jacob— that he 
went to Haran— that is how you should have served her, to endure and to be obedient, 
overcome all bitter words, foreign and ugly. Then you would have been able to approach 
her, and to come to the degree of Adam, and sit upon a chair. 722 Know, when you see a 
beautiful thing charming to the sight, then there (this) is worth nothing; and when I show 
you [something such] that there will be fear in your eyes, and ugliness, don't be afraid 
and fear nothing, for God is there. At first you will see it as though a thin thread, but if 

: 397 n 
' Ps 45.4 


714 Samael 

715 238 n 

716 Gen 12.1 

717 Gen 17.1; 214 n 

718 Cf Gen 15.5 


Ex 11.5. Zohar 1.90b sets the word ko in the aspect of judgement (Isaac is the patriarch of that aspect) 
but in the higher aspect and distinguishes the lower aspect as that directed against false worship or prps 
Frank thinks of the Egyptian firstborn. As the dictum continues, the symbol of the "guards" appears and it 
seems likelier that Frank is making reference in the first place to Abraham' s humility; and in the second, to 
the provision of protectors in Egypt as in Haran. 

720 Cf Gen 28-30; Zohar 1. 151b; 196 n 

721 Zohar 2.48b, but Yakov' s immortality is asserted there as a result of his attachment ot the Tree of Life. 

722 478 n 

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you will catch hold of that thread 723 you will be happy, for all the winds will not be able 
to move you from your place forever. I wanted to lead you beforehand because that place 
is very frightening; and if the doors were already open, then the whole Company could 
follow you. Now I must go alone and must try to set that thing on the side, and then I 
shall be able to lead you through; and I wish for you that you may be worthy to come to 
Esau. And when the time of great blood-spilling in this world comes, I will not let you 
come before me, for if I saw you, then I would be angry at you, but if you were in 
wholeness, you could save an immeasurable force; 724 that is why you will not be able to 
come before me, because of the danger; and if you saw for what reason that blood-letting 
was needed in this world, you would have great joy. 

494. That which my servant Mateusz knows, that you don't know, but that which was 
prepared for you to know, that he knows not at all. He only knows that [thing], how the 
world must be led. But it was prepared for you to know about those secret worlds. And 
that, that is what stands, that God hid the brightness from the godless. 725 The Jews wanted 
to tear out that place in which that secret light is hidden. Also he knows why that blood- 
letting has to be in this world and things similar to that. But now I cannot reveal anything 
about that secret light to any man; but what you see, you will see. I wanted that 
everything should have happened through your hands. 

495. The Lord had a dream on January 7th, 1784, 1 walked in a field and then a white 
dove flew to me and settled itself under my arm. I thought to let it go, and then one 
woman approached and told me, Don't let it go, perhaps it is expectant. Then she took it 
and felt under the throat. Having felt there a sort of globule, she said that, She will bear 
one village. Then she felt the other side and said that, The other has a village. Thereafter I 
took that dove to my room. 

496. A power was given to the first Adam [such] that all creatures followed him, and he 
was ordered, Take that one, but don't take this one; but what he was not allowed to take 
was very attractive to the sight. But it is the custom that wherever something is 
prohibited, that becomes most desirable to acquire. The reason for that [is], that one 
thinks that there something very good must be. Therefore Adam fell and everyone who 
followed him. If Adam had been obedient to the order given and gone to that place where 
he was told, then he would have been able to come to eternal life with everybody who 
followed him. and I wanted to lead you to eternal life and to pull you out from that place 
in which Adam fell, and to lead you to the place, where Adam was told to go into it. but 
you did not want to, and turned back, thereby you fell at the first place. Now I must suffer 
until I pull you out from that place in which you fell. 

497. There is a certain herb which has this attribute, that he who carries it will not be hurt 
by any weapon and not only he himself, but also several thousands of those who hold on 
to him by a thread, 726 then nothing will hurt any of them. So also you, if you had held on 

166 n 


724 9/2 adds ludzi (of people). 

725 Jb 38. 15 
166 n 


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to her, then no thing could have hurt you, even though you might be several hundreds of 
leagues away, and if you had hold of her, even by a thin thread, then also nothing in the 
world could hurt you. 

498. Now it is necessary to hold on to that thin thread even if it be very thin, worse than a 
cobweb, for if it were thicker then Esau would surmise, for they have the tradition from 

499. 1 told you the verse, Jelchu weloi ieofii— They will go, but will not fly. 727 For when 
you will go as a delegation then neither a horse, nor a wagon will be needed. 

500. When you come to Esau you will put on an attire. At that time your eyes will be 
opened and you will see everything. Like a man who had a screen on his face and eyes, 
found in a room in which everything good is, and he, because of that screen, cannot see 
anything; when they take that screen from his eyes, then in a moment he notices 
everything; the same as you, When you come to Esau and receive the Das your eyes will 
open, you will know everything, and will see. You will have great joy, weeping for that 
which you recognize as lost because of you. 

501. Kol, kol, Jankiew— Voice, the voice of Jacob 728 calls, Why are you sleeping? Where 
are you from? You will answer, We are from the house of Jacob. Only then will you be 
told, Approach here, o prince; and having given a thing into your hands, they will say to 
you, Go with this on God's mission. 729 

502. From the beginning of the world there is a thing hidden in a double cave, therefore 
the first Adam is buried there. Abraham knew about it, therefore he bought that double 
cave. 730 Efron saw only darkness there, but Abraham saw and desired that place. If the 
Patriarchs, God forbid, were not buried there, then their children could never rise up. 
They went there because of death. But we need to go there and raise up a certain thing 
from there. 

503. It was easy to go at [the place of] Ismael. There was no need even for the help of 
God. But what of it, when there it was not possible to raise up anything? The foundation 
is Esau and Jacob. What they will do, that will be eternal. It stands, Micofaun tiftoch 
horoo 731 — From the north the evil will open. But you do not know what the north is, what 
opening is, and what evil is. 

727 Isa 40.3 1 with a play on "they will not tire/fly," cf 1212 where he recites the verse another way. " In a 
note to 1241 Fania Scholem writes that the biblical word y/ti'afu ("they/you will [not] tire") was 
misunderstood by the translator as y/ta'ufu ("they/you will [not] fly"). 

728 Cf Gen 27.22; 83 n, 165 n 

729 Cf 266 n 

730 I.e., Machpelah, Gen 23.3-18 cf. Gen R 58.8, etc 

731 Jer 1 . 14. Frank pips draws on the Zohar rdg of mitzafon that associates tzafon (north) with tzafun 
(hidden) and the aspect of Judgement (and protection), cf. 1. 151a; as well as with the Russian invasion. See 
also 807. 

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504. In a dream I saw Jesus, having priests around him, sitting at a spring of living and 
clear water. I noticed that this spring went away from them and came to me. 

505. When Jacob could not even receive the blessing without the attire— How after that is 
it now possible to come to Esau? Unless beforehand the attire would be put on? Only 
then will fear fall upon the wild beasts. 732 When you put on that attire, then you will never 
take it off. One cannot go there without the attire, for, may God forbid, all [one's] limbs 
would come apart. 

506. 1 told you in Iwanie, When you don't know the most beautiful among women, etc. 
for at first they show a respectable thing, and afterwards still more respectable, because 
from the beginning it is necessary to know beforehand the most beautiful of women, that 
is the mother of that Maiden, only then would you come to the Maiden herself. You did 
not want to listen to me. Therefore you must go among the heels of the sheep, 733 etc. It 
was my will that you have authority over everything and now you must be fallen until 
you come to Esau and only thereafter will fear fall upon the beasts etc. 

507. 1 said to you, That Maiden sits in a tower, but neither she nor the tower can be seen. 
Only her favorite when she wishes he see her may see her portrait through the window 
and that when he finds it he guesses and knows that there that Maiden is found. 734 

508. You know when they open a certain kind of thing they open it slowly for it is not 
proper for one who is in darkness to look suddenly at the light for he might be blinded as 
clearly stands, He saw a thorn bush burning but it was not burned up, 735 for wherever 
there is a precious and great place it looks like a thorn. That, that, is what I said to you of 
those that taste bitterness and then turn to the sweet or have I not told you long ago that it 
is hard to be a Truebeliever, Why? for at the time it must be that thorn bush must burn, so 
that all the strangers cannot come near. 

509. At every place there are two forms as soon as one is born. Therefore when little 
children die it is for that reason [that] they were only created singly. But those two 
characters, one of them is for helping and the other stands in opposition. You caught hold 
to the opposing side. When children play, one will grab hold of one side and the other of 
the other side of a cord, and those two ends are called, the one the evil, the other the 
good, mother. The evil mother boasts that she is good and promises to do good for all 
those who approach her; and the good one promises nothing. Those who reach the evil 
mother, afterwards the children beat and murder him; and those who reach the good one, 
they receive all the sweets. So is it everywhere. 

510. King Solomon saw a bird on the roof saying to his wife, If I will stand here flapping 
my wings so I will smash that roof here. The king was angered and said to the bird, How 
do you have the courage to come out with that? The bird replied, And is it not permitted 

732 Cf 185 n 

733 Song 1.8 

734 Cf 105 n 

735 Ex 3.2 

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me to boast to my wife? Is it likely that just by flapping my wings I can smash down your 
roof? I will teach you not to stretch your hand out for something you can't reach. 
Solomon was angered at that and moved so as to grab him. The bird having flown up into 
the air, called, Where is your wisdom o king!? Indeed, after that have I not taught you not 
to reach for things you cannot grab? 

511. In Bucharest a certain merchant found himself in debt to another for several 
thousands. Having come to his creditor, he complained to him. Not only, he said, have I 
lost my own in the sea, but even what I borrowed from you. Now what will you do to 
me? The creditor answered him, I will give you another large amount. Go out again; 
perhaps by means of the loan, you will recover and get back to the first status. That is 
what the debtor did; it went well for him and he got back everything in double. 

512. When I was in Salonika the second time I took myself to the Jewish synagogue in 
which were to be found some 1200 people. When they took the Law out of the Ark and 
laid it on the table, then I took the pulpit in my hand and called out, Anyone who even 
dares come near to this in order to read, I will kill on the spot. Then, having put it down 
on the naked ground, I sat on it with my buttocks. 

513. How could you not understand when that secret faith was revealed to me and I was 
told that it was now unnecessary to pray, I felt great bitterness about it for I was always 
accustomed to pray in szkol. But when I came to Poland, I called all the Law by a filthy 
name. From this one should have concluded that on that road we walk there is nothing 
filthier than that which those Laws teach. For all the Laws and prayers were only from 
the side of death, as it clearly stands with you, Odom kijomus boauhel 736 —A man who 
dies in a tent. Must a man suffer so under the Law until he dies? Or likewise those 
prayers which you have, Who will perish by water, who by fire etc. 737 Is it nice to praise 
the king so, [by saying] he is able to cause evil? All that has been only to the present, so 
that all of the Jewish breed would survive, so that the name of Israel would not be 
forgotten; but now it is not necessary, neither Law nor prayer, but only to attend and do 
and tread until we come to that secret good. Also at that time, when sacrifices were made, 
if the sacrifices were for the forgiveness of sins, for what did they still die? 

514. When you turned back, you abandoned the right and turned to the left, so too were 
your deeds. Therefore they call you by the name of Lot, for Abraham went to the right 
and Lot to the left. He also went to that dark cave as did the one called Rabbi Ilui who 
also went into the darkness with his son and they could not bear it there, 738 for not 
everyone can endure that darkness; but we must have faith 739 in the morning of Abraham. 

515. 1 chose you and I wanted to lead you to a place which is not yet known to any man. 
Even though they might be displeased there I would turn it into a joke; and only to 

736 Num 19. 14. In the explication, Frank is reading this passage with sources like Git 57b, Tan (W) 58.3 and 

737 From the prayer, unetana tokefoi Yom Hakippurim. 

738 I.e., R. Ilai and his son, Zohar 3. 162a 

739 9/2 adds nasza (our). 

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shorten the road, like I told you the example of that which I did to the king in Jassy. 
Several times I sent petitions by his ministers but they did not reach his hand and my 740 
demand was never shown to him. So I acted like a fool and after catching hold of him by 
the robe, I said to him, I made you king over this land and you pay no attention that 
justice be done; if it will be so any farther, you will no longer be king. The king and his 
ministers laughed at that. With that I gave him a memorandum. Thereafter, having read it, 
he rendered me justice. Therefore I was chosen, for I am a prostak and no other, learned, 
wise, and proud could have performed the trick. 

516. That thing to which we are going, no man has experienced anything from that place 
even though the world stands more than 500,000 years and since that time it has not been 
possible to open that place all at once for the world could not bear it, as I said to you, that 
being in darkness one cannot look at the light all at once. There are many guards to that 
who do not permit instigation and do not allow anyone to reach that secret place. You 
wanted to seek God; to whom it is given to seek a thing, he may. But a great many people 
have been, of whom the least was more knowledgeable than you. It was proper for them 
to seek but they never knew what they were to seek and in what place, therefore they 
found nothing. Just as the whole world knows that the treasure of Korah is in this 
world, 741 but where to seek it— Is it possible to dig up the whole globe of the 
Earth?— unless one knows where it is found. How could it arise in your hearts that you 
would search on your own yourselves? You ought only to have followed me, for I know 
what to look for and in what place to look. I told you, I will show you God. Or is it 
possible to come to the true God in the attire you wear? Is it possible for a poor rag 
merchant to appear before the king and talk with him? A blessing likewise cannot come 
to rest upon an empty thing as it clearly stands, Ma lecho babais 742 — What have you in 
your house? Therefore you must first be dressed in clothing by me so that you may come 
to the degree of Adam. At that point fear will fall upon the creatures of the forest and at 
that time you will cleave to that Maiden and will be able to come to Esau and continue on 
to Das . Only then will it be possible to give you a thing in your hand so you can search 
for God and reach him. Without that it is not even possible to mention the name of God 
and it is not possible to reach that thing through the Law; and certainly he who wishes to 
preserve his soul must withdraw from it. Without her it is not possible to seek or 
approach God; even though one finds him, one loses him, God forbid, for she is the gate 
to God. In the Jewish estate, I told you, When she is not known to you, that most 
beautiful 743 etc but in this estate here there is the Daughter of Zion as clearly stands, Gili 
meant Bass -Zion hine Malkech jowauloch 744 — Rejoice greatly Daughter of Zion, Behold 
your king will come to you. 

740 Read with 9/2 me go for 68 innego (another). 

741 The fullest version of the riches of Korah legend is otzar hamidrashim, 'al yithalel 9 

742 2 K 4.2; a common understanding of this verse in the Zohar associates it with the sefira Yesod and the 
male aspect of that mating (with the sefira of Malkhut or Shekina) that will bring the messianic fulfillment. 

743 Song 1.8 
744 CfZech9.9 

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517. 1 went on one road and you on another road, as it clearly stands, Zadikim ielchu 
bo 745 — The righteous will walk upon it. How could you say that man has a soul on this 
cursed earth? 

518. The first Adam was prepared for a certain good thing but because of his sin he did 
not attain it. One must first reach the same shape as Adam and then he will try to reach 
the degree in which Adam was and then he will come to that thing which was prepared 
for Adam, 746 and all who follow him will come to that degree. For from him will fall fear 
on every animal of the earth and that cannot happen until he will have such a thing in 
hand, as it stands, What have you in your house? One must as well wear the clothing by 
aid of which fear will fall upon the animals. See, when Jacob was only going to receive 
the blessing, he had to wear those robes, how much farther now when one openly 
receives rule over all animals. 

519. It was my wish that through you be brought about that which stands, Beszaufer 
godul itoka 747 — They will sound a great trumpet, that is that through you would come a 
sound from one end of the world to the other and not through any other. 

520. When my aid comes to me, at the beginning we will take a step and then we will 
come to the degree of Adam as was said above; thereafter we will make a Korban, 
sacrifice, 748 that is coming near a certain thing. 

521. How can you say anything of the nature of Jesod when you know not at all what it 
is? Indeed it stands, The righteous is the Jesod or foundation of the earth. 749 For where 
there is a foundation it is possible to put something stable on it, and therefore you have 
nothing stable, not even life, for there is no foundation, Jesod; and when the time comes 
that there will come forth the true Jesod and be revealed, he who touches it, even though 
a thing be a long time dead, he by touching can revive it. 

522. A certain woman in Bucharest told a story to one of our Truebelievers that I was 
once with a certain group in an inn where wine was being drunk and that I got a little 
drunk. Those who were with me began speaking among themselves in Hebrew and at that 
I got involved in the conversation but contrarily. They all started jeering and thereafter I 
said to them, Now you are making fun of me but I tell you that more Jews will follow me 
than you have hairs on your heads. 

523. 1 said to you several times those words which stand with you, Kad zaraine Pulen be 
chamschin utren— Poland is seeded with 52 colors. 750 Are there really 57 7S1 colors in the 

745 CfHos 14.10 

746 CfZohar 1.145b 

747 Isa 27. 13, and in the High Holidays service in this word order. 

748 There is a play on the Hebrew word for sacrifice/nearing {korban) here. 

749 Prv 10.25; Yesod, the ninth sefira, is the instrument that enables the mating of the tenth sefira, 
Malkhut— the Shekina— with the sixth, Tiferet, the Messiah. Cf 564 n. 

750 Cf Zohar 2. 104a; here, a pun on the origin of the name 'Poland" and its history, Frank adds the word 
"colors" to the quote and pips puns on kolorowlkrolow. 

751 9/2, 52. 

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world? But I only showed you by that those 52 kings who have been in Poland. I wanted 
to set you among kings but because of your doings it never came to that. With that I say 
to you not sden [!] as is written there, to seed, but sehen, to see, as those 52 colors will be 
seen in Poland. I wanted to dress you in that shoe but you did not wish it. 

524. Abraham went to the right, for help will be from the right side, for of a man the right 
hand always has more power than the left hand. Even though he didn't see where he was 
going still he was obedient to his leader; and King Saul, even though he went to the left, 
[it was] because he came from the tribe of Benjamin and that whole tribe was left- 
handed; it was so they could smash the left. 

525. When I was young, I saw a book for children in which all the customs were written 
and along with it different portraits, such as Pharaoh bathing in the blood of children etc. 
At that the children and I took a knife and began to stick holes in it, not only what was 
bad but everything good that was in there too, so that we put holes in the whole book. 

526. Those who turn to the side of death, they cannot praise God, for it stands clearly, Loi 
hameisim iehalelujo 752 — The dead will not praise you. 

527. When Rabbi Mardocheusz revealed to me the secret faith and said that God is found 
in Tefeyres among the Sephiroth I asked, From where do you know who is found there? 
Maybe he went off for his needs 753 and left the very worst in his place. 

528. In Bucharest the Jews did not want to swim in the river but only with me because I 
saved them from every evil. Once one of them came to swim and said, I am strong and 
know how to swim well. He went alone but never came back, for he drowned. The 
district superior was there, but even though he was powerful he did not want to go but 
only with me. So when he came to the river he paid me great honors and said to me, Even 
though I am the superior at home, (but) here you are my lord, my sultan. 

529. When the Jews come, immediately in the first year, a great thing will come forth to 
the world, for they will be in wholeness. 

530. 1 called you mixed-up because I led you to baptism and you looked at what is done 
in the Turkish estate. Likewise in the Jewish [estate], you studied the Law and fasted. In 
the Turkish faith, their head is wrapped up and they are not permitted to go bareheaded; 
so you saw no secret at all with your own eyes. But here it is uncovered, for here the head 
is uncovered (and) so is the heart. If you had known what that means, that uncovered 
head, then you would have, God forbid, on that account lost/slain many. But indeed, I 
said to you that it was necessary to go to the bottommost Sheol, therefore you could not 
be with me for I am already in baptism and you are still Jews— There was one Jewish 
orator. He saw two young lords who had come to the king, and during the audience they 
made a speech. At the end of the formalities, the king received them pleasantly, 
presenting them with gifts according to custom of royalty. The Jew having observed this, 

: Ps 115.17 

' Frank recalls (the interpretation of) 1 K 18.27. 

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fell to his knees then he too stood before the king to make a speech with lovely 
expressions in a clear voice. And what has happened to you, Jew? the king called out, 
Tell me briefly what you need. So is it with you; you did Jewish deeds, therefore you 
must go under the Jewish authority, but he will not do you any harm for he will teach you 
and christen you. 

53 1. The foundation of it all is to come to the degree of Adam. I led you to Poland to 
Esau and at hi[s place] there are the Alilfem, lords. 754 Every one of them was in the degree 
of Adam and was able to sit in a chair and everyone had the power to judge criminals at 
his own place, And you paid no attention that they die little by little and it is not 
permitted them even to torture for they themselves are tortured. But you must first have 
authority so that fear will fall on the animals; thereafter you will come to the degree of 
Adam so you may sit in chairs and only thereafter to one thing, which I cannot reveal to 

532. There are found various kinds of precious stones. There are stones which when worn 
are charming to every eye and others are charms for love, others serve to arouse a man 
towards women; there are others which make one cold; and so on. But he who knows 
sees that all the limbs are there as in [the hu]man. I was once given a stone to excite 
women, so much so that no one could wear it. It was given into my hand. I took it to a 
merchant and even though its power was greatly inflamed I could still bear it. The 
merchant could not get over his great surprise at the power I had to wear it. I asked the 
merchant, When there is power like this in a stone, how does one wear it? He answered, 
That one who wears it must have a second as an antipathy, which stands in equal weight. 

533. A certain philosopher deeply steeped in the sciences once saw a simple girl who had 
come to him for fire and having no vessel in which to gather it, the philosopher asked her, 
How are you going to take the fire? She answered, I will take it in my hands. How can 
that be? he screamed. 755 Watch right now, she answered. With that she picked up some 
ashes and after spreading them on her hands laid a burning coal on top and then left. The 
philosopher having seen it, immediately gave up all his sciences, saying, What good are 
these books to me now when that girl is wiser than I. So is it with you, what good did 
reading do you when you see nothing? 

534. Your names will not be remembered/mentioned at m[y place] but you yourselves, 
that I do not know. 

535. Jacob, wanting to take the blessing away from Esau, had to put on the robes of Esau. 
What then when one wishes to take the whole world's blessing? Is it possible to receive 
that in clothes such as you now have? But I myself must dress everyone with my own 
hands, men, women, as well as little children. The first attire causes fear in animals; the 
second will be superior and will signify power over those from whom fear falls upon 
animals. Then a sign will be given everyone on his clothing. 

754 Frank is referring to the commanders of Esau, Gen 36.40 

755 9/2 has zapytal (he asked). 

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536. When they want to put a man over some thing they test him first. It is necessary to 
look him over as to leg, and hand and so on, and every limb, from front to back. When 
you are able to bear that with which they challenge you and come to Esau, at that time it 
will be different. 

537. When the sun comes out from behind its veil one must first go and announce that all 
places are to be cleansed, for it comes in a wagon and if there be anything beneath when 
it comes, its rays might cause it harm, because they will come down hard, scattering joy 
at carrying out the will of God. 

538. 1 established you as helpers for bitterness comes before sweetness likewise darkness 
before light, I took you therefore so that everyone might have a bit of bitterness and ease 
my burden somewhat. 

539. A certain king sent an envoy to another court. Having returned, the envoy made an 
excuse for something [that had happened]. The king was displeased and called him an 
ass. The imperturbed envoy replied, I represented Your Highness' person. So is it with 
you. I wanted you to come to the degree of Adam and you made asses and the like of 

540. There was once a landlord who understood the speech of beasts, birds, and so on. He 
had himself an ox and an ass. He once heard the ass saying to the ox, Why so unhappy? 
The ox replied, Hard work and hard beatings have made me weak. The ass advised him, 
Pretend to be ill and lie down so they won't take you to work. And so it happened. The 
landlord saying nothing ordered the farmhand to work with the ass and to its own work 
add that which the ox had to perform. The farm hand did so. In the evening the ass 
completely worn out, returned. He said to the ox, Bad news for you, poor thing. The 
farmer wants to butcher you seeing that you are unfit for him. Give it up and get up. 
Having heard that, the landlord began to laugh and said, When you are an ass why did 
you give advice to the ox so that you would have to ease his burden? So with you. You 
wanted to ease the burden from yourself and not to be like an ox for the plough and an 
ass for carrying loads. 

541. If the Truebelievers in Warsaw would have seen one thing then they would have 
hurried to get here, 756 even though they would have to stay on dry bread and water here 
and eventually even to chew dry bread for three days and to be among the vilest, to live 
in a stable and lie down in horse dung, and that, that is what those two 757 argued over. 
One of them stated clearly his wish, Jeise wechimine wehaisew taches tile dekiwse 
dehamre — Let him come. I would sit in the shade of the dung of his donkey. 758 

756 This refers to the summons for help and attendance Frank issued from Brno to followers in Warsaw 
during the period of financial stress in 1782-3, with little success. 

757 9/2 has ci Dwoy wielcy (those two great ones). 

758 Cf Sanh 98b. Frank has conflated the discussion wherein R. Yosef responds aggressively to the idea that 
it would be better for the messiah to come when one is not present since great sufferings will occur. 

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542. Why accept the Truebelievers from the beginning? I tell you, the Jews are in great 
contempt and disdain among the nations and the Truebelievers are even more disdained 
than the Jews; and from the sin of Adam the world falls continually lower and lower until 
it reaches that place which is low and the lowest of the low. When it finally reaches that 
last, where there is nothing lower, only then will it begin to go up without end. And that, 
that is that ladder which Jacob saw, on which angels of God went up and down. 759 But he 
himself has not yet climbed it. But when he begins to go up, he will never descend. 

543. The first attire, which casts fear upon animals; and the second, on which there will 
be a sign which will fulfill the meaning of that verse— Wenocho olow ruach Adonay 
ruach chochme ubino, ruach ezo 760 — There will rest upon him the spirit of wisdom, the 
spirit of understanding, the spirit of counsel, etc. — [means] therefore [that] one must go 
from one degree to the next, from one crown to the next etc. It is not as fools think, that 
without work and struggle it is possible to come to God; but certainly one must work. 
When you seek then you will find. 

544. There was once a prince. He married a goddess named Giuniaia. Before he married 
her she made him an agreement, That you only look away from me so that there may be 
no harm to you and that you not ask me about the least thing. She bore him a handsome 
son, after marrying him, and agreeing to the compact. As soon as she had borne him, she 
threw him into the fire and he was consumed. Her husband said nothing. Then she gave 
birth to his daughter, of extraordinary beauty. Her she threw into the jaws of a bitch. 
Being unable to bear that he asked her [about it]. And when he had done that she 
separated from him immediately, for 10 years, and sent him back to his realm, not 
wishing to live with him any longer. Afterwards, seeing that he was greatly sorry for her 
loss, after 10 years, she came back to him and showed him the son and daughter, 
healthier and far more handsome and comely than any children he had ever seen, saying 
to him, Even though in your eyes my deeds appeared evil yet it was for their good, for I 
handed them over to one place, so that they might be made more comely and excellent 
enough to carry themselves as monarchs. So it is with you. You could not bear what you 
saw and heard from me and only at the last will you see that everything is done truly for 

545. There was a certain king having a beautiful daughter and yet another who had a son. 
The two children were deeply in love with each other. The father of the girl would not 
permit them to marry. The prince, Amant, grew ill from love. The doctors advised that a 
group of the most beautiful girls form an ensemble for a dance; perhaps that would ease 
his heart. At that the princess, his beloved, having run away from her governess, 
disguised herself as a gypsy, and having come in that crowd of dancers around him, 761 
mixed herself in among them and danced and leapt. No one recognized her on account of 
her darkness; but he, having caught sight of her, bore himself off to his room and ordered 
his tutor to set her before him. How can it be, exclaimed his tutor, that you want to 

759 Gen 28. 10 ff , Zohar 1 . 149 

760 Isa 11.12. Occasionally, as here, the transcription of the Hebrew employs "z" rather than "c" to 
transliterate /ts/; i.e. German rather than Polish letters. 

761 9/2 has niq (her); cf Zohar 3.279b 

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become involved with such a dark woman? What do you care, asked the prince? She 
pleases me. When she had been led in, immediately after chatting and relaxing, he 
recognized her. Then he said, Please remove that blackness so I might look upon you in 
your true beauty. She replied, I have no other shape. I have been just as you see me since 
birth. Even though you be so, he said, I am still completely in love with you. At last she 
removed the dark color from herself and he saw that she was indeed the princess [for] 
who[m], because of love for her, he was ill. And so is it here. Why did you not have the 
heart to understand here, in spite of those dark colors as it is now, to say, Even though 
you are in such a shape I am yet more deeply in love with you? [and] thereafter to ask 
that she show herself to you in her beauty as she is in reality. 

546. You see, and do not see; hear, and do not hear; have feet, and go nowhere; have 
hands, and reach nothing. 762 You even see it with your own eyes and you will weep for it. 
Remember that thing. 

547. Once the sultan went out incognito and came into a certain home in which there 
were many lords who did not recognize him at all. One of his faithful servants alone, 
being there, recognized him, but could not reveal it so that he would be paid the proper 
honors. What does he do? He went out from there and having put on rich attire, returns 
and having fallen on his face before the sultan, cries out, My Lord! My King! so that 
those there hearing it recognized him and paid him the proper respects. I cannot tell it to 
you and on that account I have great bitterness. 

548. That Ran 763 ordered when he died that a bag of earth be put in his coffin giving a 
sign thereby that he wished to convert the world of spirit into that of flesh. But I tell you 
that in this world everything which is spiritual must be made into flesh as is ours so that 
everyone will see; just as a visible thing is seen. 

549. How could you fail to understand, when I came to Poland— poor, lowly, 
feeble— and I said to you that you should be Truebelievers openly and do nothing 
secretly, that I would lead everything into the open from then on so that all would see 
fully. " 

550. 1 took you so that you would be like sailors who handle a ship, for on a ship there 
are many ropes and each has its own name. When the captain of the ship sees a contrary 
wind, he immediately calls to the sailors that each grab his rope and catching the wind by 
coming about, he directs the ship as it should be. Even though the wind is directed at his 
useless side he nevertheless employs his tactics by means of the sailors and pulling the 
ropes, turns slowly until the contrary wind itself directs them on the proper road. Now I 
am left alone without sailors. 

551. That prince, of whom I have spoken to you before, who rescued the snake from the 
hand of the gardener, after having seen him turn into a beautiful maiden had an 
instruction from her that he be silent for 9 days. She gave him a black staff she had with 

762 CfPss 115,135 
763 Nathan of Gaza 

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her; if he could remain silent for 9 days the staff would turn white; if it did not turn white 
but only remained as it was, then he too would turn black; for at every place there must 
be a test. At the end of the 9 days when he had passed the test, thereafter she gave him a 
screen, a sort of cap with which he could cover his head and face, and also a rug which, 
when he sat on it, flew by itself to that place in which those roses were to be found. She 
ordered that he not remove the hood until it came off his head by itself and there would 
be many roses. But, she said, the cap will come off at the 7th rose, so you might know it. 
Having taken it, your desires will be fulfilled. 

552. The Jews too have faith in that word Schina [!] 764 Lady, and the Truebelievers have 
already gone more 765 for they said of the First that he was secretly of woman's sex. But I 
will lead out into the open everything which has been in the spirit; so that it might be in 
flesh, so that it might not be secret. The whole world will be seeing clearly and openly. 

553. All those who have already died have no permission to come to this world to make 
report, but if it should happen that one of the dead came to you he would tell you that 
everything has been put in my hands. Without me no one can do anything. Even though 
many wise and learned men are found in the world and I am a prostak, still, to none but 
me is the power given such that through me everything in the world would happen; and to 
whom I give orders, he may act, but none other. It is in my power to humble and to raise, 
to take away and to give, for the ways of God are very secret and distinct. In that place 
where they will say, You are not my people, there they will say to you that you are 
children of the living God. 766 In the same way as bees, which sometimes rest upon a low 
and dry tree even though there might be found there tall and lovely trees. Why could you 
not understand that if I raised you to the degree of Brothers, I could humble you if you 
were not silent and not the lowliest of all? If you had been prepared [you would have 
been able] to know and to see everything, without the least fear, just like Moses who saw, 
and was not afraid; but now having fallen, you are like Hosea, who having seen, fell upon 
his face. 767 

555. The whole world is the enemy of the true God. It was announced, He who wishes 
may take that journey upon himself, but no one took it up; that First and the Second took 
it upon themselves, but not to that place, and I took it up and I will go with the power of 
my God. But you, who know nothing, still you were close to the place from which it will 
be revealed; but you did not have the strength to hold on. If you would have been like 
blind men you would have been led. You went in great haste and for that thing it is 
necessary to make careful assessment. But you could not even bear those tests. I wanted 
to lead you to a very great thing but you couldn't hold up, wanting to go all on your own. 
Even though it had not been revealed to you, you wanted to act without revelation; 
therefore you fell. But when the Jews come, then I will lead you by other means; which 
will not be such a great road. Where was your sense, to go when you do not know what 

764 9/2 has Schhina. This dictum relates to Zvi's participation as messiah in the sefira of the Shekina. 

765 9/2 has wyzey (higher) for 68 wigcey. 
766 Hos2.1 

767 Prps a mistake for Joshua (5. 14). The two words look alike in Hebrew/Yid (l(y)hosh'). 

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or for what it is? and when they don't give [one] to know then they do not know; when 
nothing is given, then there is nothing. 

556. When I was little I was at [the place of] an old lord, and he had pears of 
extraordinary flavor and smell in his garden. He gave me some to taste, and some for 
eating. I asked him, Do you have many trees in your garden like this, that give this fruit? 
He answered, I have a lot of big old trees and a few young ones. I said to him, I will steal 
fruit from your garden and cut branches so I can plant them myself in my own garden. 
The lord said, If you manage to steal them, then they will be yours; I won't do anything 
bad to you for it. But if I catch you in the garden then I will do with you as I please. That 
garden was surrounded by a strong, high wall. Taking a long pole, I measured the height 
of that wall; and having gathered some lads in the woods, I had them make a ladder of 
that height. Having immediately concluded that there must be some kind of trick here, 
when I got there I first climbed 768 up the ladder and I noticed a long cord lying along the 
wall. I concluded immediately that here was some kind of trap. Not treading on the cord 
at all, I looked for the place where it ended and I noticed that at the end of the cord there 
hung a pistol, attached so that whoever moved the cord, immediately the weapon would 
fire and the report would give a sign. Immediately I caught hold of the hammer, unwound 
[it] and having emptied the pan, cut the pistol off the cord and took it for myself. Then 
thereafter, I ordered my lads to climb the wall and we stole whatever we wanted. I cut 
three branches off his trees too and carried them off to my garden. In the morning the lord 
sees and recognizes the theft; thereafter he posted a lot of guards to stand watch in the 
garden at night. What did I do? I went with my boys and we all stood round the wall and 
fired [guns] so that we did not allow the guards to sleep. I did this for three nights, night 
after night. The guards being worn out, I didn't go the 4th night. The guards settled down 
to sleep. Thereafter I returned with my peasants and began to steal. That lord sent for me 
but I would go only with [one] who had been there at the conversation. When I got there 
with him the nobleman began to get mad at me. Then that other said, But you have such 
an agreement. And so there was peace between us. 

557. [I,] being young, the Prut River overflowed; very many people, Turks as well as 
Jews and Christians went to swim there. They wanted to swim across to the other side but 
they couldn't because the water was extremely swift and many had drowned because of it. 
Rabbi Leib, even though he could swim well, couldn't cross it directly but only swam by 
the banks but I swam straight across not touching any side, there and back with no 

558. That saying, Gili meant Bass Zion hine malkech iowau loch 769 — Rejoice greatly 
daughter of Zion! Behold your king comes to you— cannot be said for it would be for 
many the herb of death and for many the herb of life. If I revealed one thing it would be 
just like I wrote you in the letter, that all the lords and kings would kneel and bring before 
me treasures and lay their robes before me, but I do not want to be honored with God's 
things until I am ordered. You, if you knew about that, you would raise yourselves up in 
haughtiness and pomp. 

' Read with 9/2, for 68, wlazl (he climbed) 
' Zach 9.9 

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559. If I revealed a certain thing to you then a son would rise against his father's life and 
a father against his own son. 770 

560. When war breaks out, at that time she will say these words, Rejoice greatly etc. At 
that time your blind eyes will be opened and your understanding to that time would fall 
away from you just as if one threw something out of his hands. New wisdom will 
increase in you; at first it will reveal itself to you as thin as a thread as has been long said 
among you File delgado, a thin thread. 771 Likewise when a well is dug, at first it flows 
just a little and after more and more, so that there is enough to produce a whole river. So 
is it here; at first a bit will be revealed to you in order that there would be something on 
which to rest a blessing. At that time you will have great joy, but with it great sadness 
will seize you, for you will see that that thing was in your hands and that you could have 
done with it whatever you wanted. Even though you will be 100 leagues away from me, 
still your happiness will be great, for you will be near to me. Be careful that you not 
doubt and not say anything, God forbid, against her will. You will also see that Jacob will 
come out from Beersheba. 772 

561. If at least 3 or 4 of you remain and 3 or 4 of the women then I will be able to do a 
certain thing; or if Ewa remains. 773 But with women nothing can be made; for a woman 
brought death into the world and I wish to lead to life and bring it into the world. 

562. You don't know what that is, that word field, 774 for Esau was that one who knew 
about hunting, and he was a man of the field. 775 It stands, that Isaac went into the field to 
pray 776 but that was of no help. 

563. Indeed, Isaac was the son of Abraham and he was a whole offering, 777 why did he 
love Esau more than Jacob? 778 but not that Esau which signifies a herb 779 of the field; 
rather that Esau who hunts with his mouth. 780 1 wish for you that you may be worthy to 
see him. And no man may come to Esau unless crowned; like those 400 men who were 
with him, all were crowned, 781 for they all loved him; and Jacob, that is a whole man, 782 
you were not able to be before him. 

770 Cf Sanh 97a 

771 cf 166 n 

772 Gen 28. 10; 196 n; and Zohar 1 . 153a 

773 This would seem to be a reference to Ewa Jezierzaiiska. 9/2 changes the order of these sentence parts. 

774 The pun again (see n. 76) is on the word for "field" in Polish, pole, associated with the name of the 
country itself and with "Esau," that is, Christianity. 

775 Gen 25.27 

776 Gen 24.63 

777 Gen 22.2 

778 Gen 25.28 

779 478 n 

780 Gen 25.27 

781 Cf Gen 32.7; 185 n 

782 Gen 33.18 

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564. How can you talk about that Jesod member? 783 Can one mention such a great thing 
in such a filthy place as you now are? Indeed it clearly stands, Take off your stained 
clothing. 784 That means that they want to establish him over such a place [that] therefore 
he had to first cast off his filthy attire so that they could put lovely ones on him; even 
though it would not have been that precious place like that which is now to which I wish 
to lead you. But that word Jesod is a living thing and who can bring it to life if not she? 
In her hands it is possible to become alive and live forever. Through that Jesod the dead 
will arise. 785 As they touch [them] with that Jesod even though they may be several years 
dead, it will revive them and that, that is what clearly stands, Zadek wenoisze hii 786 — The 
righteous is assisted, for he suffered a long time, 787 and that is not possible to be in that 
filthy flesh, but only he must first 788 come to the degree of Adam and thereafter he may 
reach that degree. Not like that Ran, who said that from the spirit flesh is made, but 
[rather] that from flesh is thereafter made flesh. How can you say that that Jesod is a 
lovely thing? Can it perhaps be revealed before kings and great lords? Indeed it is bigger 
with horses and so what? 

565. 1 told you that I would dress you in king's attire. Am I perhaps a king? I wanted only 
to lead you to her and I wanted to teach you thus and so to do and thus and so to say, and 
if I had brought you to her you would already have been with her forever. I would have 
commended you to her, saying, These are the men who first recognized and followed me. 
She would have recommended you on farther, for without a recommendation one can 
reach no place. Just as I said to you, When I took it upon myself to go, I was led to one 
room in which there were two women with wings; having put a hand on their wings, I 
flew to one place with them, where I was given a sign so that I could go on farther. To 
such a place, so everywhere, wherever I went through more than 1000 rooms I had to 
have a sign, for without a sign they would not send me farther. Just as you see in the 
world, that one may not come to the king or a great lord, without a recommendation. Be 
careful not to mention at that time the teachings and laws you have read until then; for 
there, there is no law, but all weapons are in her hands, 789 and it is in her power to humble 
and to raise up whomever she wants. She will be revealed to all; the whole world will see 
her but will know nothing of her; but you will see and know. However you will have a 
certain time of grief until that moment comes when you are able to enter within; even 
though you will be outside the palace still your joy will be immense. I wanted everything 
to come about through your hands, you did not understand that— that I called you 
Brothers, because when someone is under a spell to release the spell they say to him, 
Brother, come here to us. You are already our brother. 790 Equally it was my will to pull 
you out from the darkness into the light. 

783 The refence is to the ninth sefira, in the view of the sefirot as Adam kadmon, the penis; cf 58 n, 263 n, 
521 n. In what follows, the emphasis is on the identity of this sefira with the aspect of the messiah that joins 
the sixth sefira with the last. 

784 Zech 3.4; cf Gen 35.2 

785 CfZohar 3.279a 

786 Zech 9.9 

787 Zohar 3.69a 

788 . 


' 68 lacks wprzod (first). 
397 n 

790 Further additions to the rituals of entry, see 266 n. 

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566. Those words of the verse, Rejoice you greatly daughter of Zion! 791 1 will only say to 
you and not to any other. I already have one thing to say but I cannot and from that I have 
great bitterness. She too suffers great bitterness. If you knew her bitterness you would not 
be able to stand it, and would faint away. When that thing is revealed, you will see her 
bitterness and all because of you. How could you wish to do such a thing with your own 
understanding? First you ought to have tested [to learn] if you are able to make gold with 
your own understanding, thereafter you could have carried out other things. 

567. How was it possible to open your mouth before her? Indeed it is known to you that 
he who says a word before a superior is judged for it; how then against her? 

568. 1 wanted to make a sacrifice of you, that is that you would bring a certain thing 
near 792 and then they themselves would draw near to the thing. 

569. A certain king had a very wise and humble doctor. Another king had a foolish, 
proud and jealous one. It once happened that the second king came with his haughty 
doctor to the first king. That proud man came once to the foreign king where he was on a 
visit and felt his pulse. He said to him, Your blood is fouled; I will give you a medicine. 
The king consulted his own doctor as to whether he should take the medicine or not? The 
humble man said, Do not take him or his medicine, and do not trust that proud man. The 
proud doctor came to know of it and coming before the king said, Let us have a 
disputation before the foreign kings and lords. Let them judge which of us is more 
competent in his craft. It was agreed that one would give the other a poison and he would 
cure himself of the poison. It is the custom that a stronger poison will drive out one 
somewhat weaker and make a man healthy as he was at first. The proud doctor gave the 
humble one a powerful poison. The humble one had greater ability; after taking the 
poison, he purged that one from himself and was healthy. The humble one took a little 
lime, mixed it with water and gave it to the other instead of poison. The boaster, thinking 
it was poison, picked the strongest he had and having taken it to drive out the other, 
poisoned himself with his own venom. 

570. There was a certain Jew leaseholder who, owing his landlord several thousands, was 
thrown into jail by him. Instead he played a trick and hired thieves to snatch him out of 
the clink. They did so and carried him off as soon as possible to a cart which waited for 
him with a horse. Having been brought to the cart, he realized that he had forgotten his 
cane in the jail; he didn't want to get in the wagon until one of the thieves had to go back 
and bring his cane from the jail. So is it with you. You wanted that I would lead you to 
freedom and you did not want even to let a simple stick go from your hands. 

57 1. 793 You did not go as is proper. For when they call up a dead man from the earth then 
he comes with his feet upwards but when that woman called up Samuel before Saul, 794 

791 Zech 9.9 and the Zohar passages cited to this verse, both parts of which appear frequently. 

792 520 n 

793 The order of dicta 571 and 572 is reversed in 9/2. 

794 Cf 1 Sam 28.8 

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out of honor to the king he came forth head upwards. 795 All the more so, when one goes 
to her, one must go with a normal [i.e., upright] head and you were contrary. 

572. 1 tell you truly that you have not yet seen my face and I have not yet seen yours. 
Beikwe de Mesziche huzpe iaske 796 — Upon the heels of the messiah boldness increases. 

573. It is necessary to go in darkness, for from darkness it is possible thereafter to see the 
light, and from the place which you see it is possible to go out. But you did not know, so 
you turned away to the side and you fell; you went to the left. David too said, Jemin 
Adonay romaimu 797 the right hand of God is upraised— Even though it is necessary to go 
to the left— that is to smash it and to overpower the left with the right; even though I 
pulled you out from that left where you fell— but in the right there is also the left. When 
the whole world comes then it will not be possible to move me from my place and I will 
never fall. 

574. In Bucharest there was found a goldsmith with whom I was friendly. Another 
goldsmith came along once and hurt his profits. The goldsmith who was my friend asked 
me to invent a trick by which it would be possible to drive the new man out of town. I 
advised him that he invite him home and treat him nicely, and meanwhile I, having gotten 
a few friends together nicely dressed, I would come to that dinner as well, having told 
them first that whatever I might say they were to confirm. Having gone there, I began to 
talk very pleasantly with him and with my friend. So that new goldsmith said, I have 
heard for a long time that the citizens of Bucharest are cheats and unkind people, but I see 
now that that is entirely false, I have never seen anyone like that. So I said to him, and it 
was not then long until the Feast of Trumpets, You do not know, poor thing, about those 
scoundrels or of that performance, that in fact when [the Feast of] Trumpets comes, then 
the local Jews gather peasant boys and allow them to blow [the shofars] and pray before 
the altar, and so on. All my friends sadly agreed with me about that. When the new 
goldsmith heard it, he shouted, If it is so, I prefer to leave this town rather than stay 
among such godless ones lest God forbid I fall into sin. So he did. He left Bucharest right 
away for Fokszan 798 and there he immediately spread it about that there were such 
godless people here. Everybody who heard it began to laugh at him but he, seeing himself 
swindled, never returned to Bucharest. 

575. When I arrived in Krajow 799 there was an old Frenk Jew there who, 3 days before I 
came, died. There was no one to bury him. Having bought linen, and that being needed 
for the funeral, having washed him myself and mourned him and put him in a coffin and 
carried it on my shoulders to the trench, where, having dug the grave, I buried him. For I 
said to myself, All the Israelites in Egypt busied themselves with plunder, but Moses 
alone was strong and extracted the urn of Joseph; 800 so I shall do as well. I abandoned my 

795 Tan (B) Vayik, emor 4; Lev R 26.7 

796 263 n 



Ps 118.16 

A city in southern Moldavia, Focsani is situated NE of Bucharest, 45. 14N27. 12E. 


800 Ex 13.19; 199 n 

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goods unguarded and concerned myself alone with his burial, and having put up a 
headstone, I engraved upon it the name, Jehova. 

576. Once after the Feast of Greens 801 my father brought a rod of twigs and said, The first 
Adam sinned and because of that sin he brought into this world a tree with twigs with 
which to punish children for sins. Your sins have been marked down by me but since 
there are more branches here than sins, it will be necessary to break some. Leave me 
alone, I yelled out, tomorrow I will complete it so that it will be correct. So is it with you. 
You left nothing out that you had not done but you did not want to be punished. 

577. From the beginning Jacob thought of Samson, seeing his power, that he is the 
messiah; but seeing that he fell into the hands of a foreign woman, he said these words, 
Lischuoscho kiwisi Adonay 802 —! hope for your help, o God! Because one is not a knight 
who conquers his enemies by force but one is a knight who can bear any bitterness and 
difficulty. Because against one king he could come forth victorious by force but against 
the whole world he could not win victory by force but, it is said, should be pleasant 
towards all; and that, that is Jom nukom belibf 03 — the day of vengeance is hidden in my 

578. No man in the world has yet had a soul, not even the First or the Second. Not any of 
the Patriarchs, the pillars of the world, have had souls, for a soul cannot come from any 
other than God himself; and from one other place. At that time the worlds will be stable 
and he who possesses a soul then will also be eternally stable and will be able to see from 
one end of the world to the other and more and more and higher, as was said above. For 
at the creation of Adam three things were deficient and where there is deficiency there 
can be no stability and that is precisely what is written, Eiszer boro Elohim 
laisos 804 — God created so that he could do, which means, in order that thereafter he might 
make man without a deficiency. We can see it clearly, When children ask their father for 
bread, does he give them a stone instead? Just so you see that there exist honest, God- 
fearing men and we see that even though they ask God for bread yet they get none. 805 
Where is the love of the father for his own children? And further, how is it proper for a 
father to kill his children? from which it follows that the true God himself has had no part 
in the present creation. Therefore, all the vessels have been broken until now, for he who 
created them broke them himself so that they might come out purer and finer, and that, 
that is what stands, Wehanfilim hoiu beorez— There were Nephilim in the world. And 
they were already called Nephilim because of their falling and being cast down from 
greatness. 806 Therefore it cannot be that there has been a soul in such a coarse and lowly 
flesh as is now. I wanted to lead you to a certain place where you could first bathe and 
cleanse yourself so that you might have the strength to receive a soul. And now you 
cannot reach that degree, so that you might be worthy to come to Esau. I wanted to say 

'■ Gen 49. 18 
1 Isa 63.4 
' Gen 2.4 

' Cf Ps 36.25 (in the blessing after meals) 

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only one word to you and immediately your eyes would have been opened, but it would 
have been necessary to speak to you from the beginning and not from the middle, for 
when the beginning is not known then one may not understand things well. How could 
you fail to understand when I wrote it to you in a letter? If I had given you one word you 
would have put your hands beneath my feet so that I might not tread upon the earth. It is a 
sign that I have something to say. You would have had to come forth in humbleness and 
she would have taken pity on you; and now that she will reveal herself to the world it 
must be the way that she pass through my house; and you would have been prepared to 
serve her; and the King would have come to take her from your hands, as it clearly 
stands, Hine Malkech owau loch 807 — Behold your king will come to you. If [only] you 
had endured those 13 years, just as I said to you in the parable about that master who left 
the building for 13 years, that is precisely to come to her, as the Psalmist said, Ani haiom 
ieladticho 808 —! bore you today. Now I will suffer in Briinn another 13 years for you. You 
must now stand apart and be beneath the heels of the sheep 809 so that you not be hurt, for 
your own good, until you come to Esau. 

579. In my youth my member was so lively that when one time a youth wanted to climb a 
tree I erected it for him to stand on, and he climbed up on it. Also in the coldest water it 
would still stand. And when I went among the maidens I had to tie it up, because without 
that, then it would stick out the opening of my garment. 

580. God said to Abraham, Lech lecho sw — Go, go for your own good. When Abraham 
went to the Egyptian king it was for his own good, even though he did not know it. The 
proof is that he asked his own wife that she call herself his sister, for he was afraid. 811 Just 
so now I wanted that you would go to kings for your own profit, for I told you that I will 
teach you the authority of kings; and you chose for yourselves the lowest degree and 
went to lowly men. I wanted to teach you the respect of kings, for the beginning must be 
from kingdom, Matches for she is the first gate to the entry, or it is the last degree, and 
the lowest of all, likewise, when one does not enter it one cannot move farther on; 812 that 
thing too was in your hands; and if you had lifted her from the ground with your right 
hand and at the same time said to her, Hissnaari meofor 813 — Shake the dust off yourself, 
as it stands. She would have then said to you, You have worked for me and served in 
darkness, from there I will show you the light. It would have shined for you eternally. 
Then you would have asked her that she extend to the whole Company that aid with 
which she aids you, and you would have come too to that degree. She would have done it 
at your request. At that time if you had been worthy you would have led elders and men. 
Nevertheless you will have joy that you see that from the place in which you had labored, 
help will begin to come out to the world, and you will know about those words, Gili meot 
Bass Zion 814 — Rejoice you greatly, daughter of Zion! Even though the whole world will 

su ' Zech 9.9 

808 Ps 2.7 

809 Song 1.8 

810 Gen 12.1, with Rashi 

811 Gen 12.13 

812 The dual position of the last sefira, Malkhut 

813 Isa 52.2 

814 Zech 9.9 

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not know about them and will say it is a tainted 815 thing, the Jews too will hardly know, 
for 2 years, even enough to ask the people of the Company, but only those to whom I 
would say that verse; but you will know, though you will have powerful grief; and that 
thing, that is like as usual among the Jews, that they hide the bride behind a veil, even 
though the whole world knows 816 who she is, still her face is hidden, so here that thing 
will be precisely, and when that veil is lifted all will see that thing clearly. 

581. God said to Abraham, Weeten lecho ulzaracho es hoorez hezaos leriszto 811 — I give 
you and your children this land forever. With all that, he had to buy that double cave for 
money 818 and muttered not at all against God. And I tell you truly, when the help begins, 
Abraham will rise and God will say to him, Look, now I have stood by everything I 
promised you. 

582. Do not think that I have already established you as Brothers and Sisters. I had 
prepared for you precious things, if you would be good; for if you had been Brothers, 
then I would have given you a sign that I have from God, then nothing evil could have 
reached you. We certainly see how things go here. The sultan,when he selects one of his 
seraglio for his bed, he throws her a scarf; so you will have a sign from me; for wherever 
one comes, there they ask, What have you in your hand? He who shows it will be sent on. 

583. He who comes from the seed of Abraham, Isaac and Jacob is a king. God said to 
Abraham, Koy will be your seed; 819 that word Koy is Matches as is known to you. 820 

584. What have you repaired with your deeds till now? and what kind of good effect has 
come of it for the world till now? and in fact your deeds have been low. How can you 
want to come to Esau with such deeds and words? Indeed with Esau were there not 400 
crowned men? 821 He who wishes to compare with him must also have such men who also 
will be crowned. You will see with your own eyes how I will attire the men who will go 
with me to Esau in different colors and that, that is, A rainbow of bright colors. 822 

585. How can you open your mouths and talk about Jesod when you do not yet know 
what Adam is and have seen no man in his degree and till now there is neither head nor 
hand nor foot in the world. If you saw Adam as is proper then I would teach you what 
you have to say, what you have to do; even your steps would have to be measured, just as 
in ballet they teach how many steps and positions the dancer must take. 

586. How can it be that the true God created this world in which one must die and 
separate and so many other lacks are found? It would go against his own esteem. From 

815 The Yiddish word treyf, "not kosher," appears in a Polish form here. 

816 Here, the numeration of the page as 712 repeats that of the previous page. 

817 Cf Gen 13.15 

818 Cf Gen 23.9 ff 

819 Gen 15.5 
820 493nn;Zohar3.198a 


563 n 

822 406 n 

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this the inference is that he who created this world was undoubtedly not the true God 
himself— who must repair everything to bring about complete wholeness. 

587. A certain Jew came from distant lands having with him a very precious stone. He 
asked me to sell it for 50 purses of money and whatever more I got would be mine. I 
brought it to a certain lady and made a lot on it. I paid the Jew the 50 purses. One wicked 
man came to the Jew and started to jeer at him that he sold such a precious stone so 
cheap. You know what, he said to him, go get it back and I will give you at least in dublo. 
The Jew merchant, seduced, came back to me and gave me money to absolutely get it 
back for him. I went to the lady and said to her, I am a good-hearted man [and] know that 
that stone is not worth half what you paid me for it because it has a great flaw; so I will 
return your money and you give me the stone. Thereafter I showed the stone to her 
servants; they all agreed that it was flawed. I took the stone and gave it back to the Jew. 
But because I had spread a rumor about the stone the Jew had to carry it from house to 
house and no one would buy it, so that in the end he was forced to sell it dirt cheap. 

588. In the creation of Adam there is a deficiency and neither you nor the whole world 
knows what that deficiency is. I wanted to show you man in wholeness so that you could 
recognize the deficiency in Adam. 823 If I had shown you, then you would have known and 
would have longed for the error to be repaired. Therefore it is not possible that even the 
name or the byname of the true God can be mentioned by a thing which has a lack. 
Therefore a man must be from the beginning in wholeness; only then can he be what he 
can be. 

589. If you knew what I say to you, that a Truebeliever will come to me and who he is, 
then you and the whole Company would go on your knees and say these words, Blessed 
are we that we have a true God that has such a Truebeliever. Blessed is God who has 
such a Truebeliever. Thereafter you would realize that you can come to eternal life. 

590. All those gods they call idols are in the world but men do not know of them. And 
they are those who entice all men to misbehave. The vainest deeds are sweet to them. 
There is an idol as well by whom such deeds are done as that a man walk with his feet in 
the air. 

591. Once, in a dream, I saw someone pursued me with a drawn sword and wanted 
absolutely to wound me in my member. 

592. Another time I saw in a dream that one man had a snake all wrapped about his finger 
and that it bit him so that blood from the finger flowed over him. 

593. A certain prince loved a princess but his father would not permit him to marry her. 
He married her without his father knowing. He was a great lover of the hunt. It happened 
once that a dervish came to him, one highly skilled in the black arts. He was greatly 
attracted to the princess whom the prince had just married. What does he do? He goes to 


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the place where the prince carried on a hunt and reveals to him that he is very skilled in 
his craft, saying to him, I will teach you extraordinary things. You killed a stag and it 
now lies dead. Watch. I will leave my body and enter the stag and it will be revived at 
once. Then I will come back again from the body of the stag and return to my first form. 
So he did. After having returned to his form he taught the Printz the trick so that he 
would be able to leave his body, enter that of the stag and likewise return. Try it now, the 
dervish said, to see if you can manage. Leave your body here and enter into the form of 
the stag. The prince did so immediately. Being scattered throughout the forest none of the 
servants knew. They were both off by themselves. As soon as the prince was 
dispossessed of his body and became the stag, the dervish immediately took on the body 
of the Printz and tried to kill that stag. But the prince, being a stag, still had his sense, and 
having caught on to the treachery, fled. The dervish then went off to the home of the 
prince and, assuming his personage, coupled with that princess. He ordered all his hunters 
to kill a single stag without fail and that he would give them a great reward, having in 
mind that the transformed Printz would surely be killed. His men scattered and with great 
force killed the stags that came into their view. Looking on from the bushes, the prince 
spotted the treasonous ambush and having seen a dead goldfinch, left his form and 
changed into that of the bird, and, having flown to the garden of his palace, he stood in a 
bush exactly opposite the window of his wife's room. There he stood to sing so sweetly 
that the queen ordered to capture him. The bird surrendered willingly and was brought to 
the room. The queen loved that bird powerfully. It would fly to her at every moment and 
give her kisses on the mouth; but when the transformed dervish came near to kiss the 
wife of the prince, the little bird would bite him on the hand. The wife of the prince had a 
little bitch which she loved very much. When the little bitch died having puppies, the 
prince seeing that left the form of the bird and became the little bitch. The wife of the 
prince was powerfully sad at the loss of the bird, and could not be comforted. The dervish 
seeing that, said to her, Calm yourself. I will bring the bird back; and immediately he 
transforms himself into the bird. Having seen that, the prince immediately left the form of 
the little bitch and took his recumbent form. The dervish could no longer change form 
and had to remain a bird. The dervish flew to the wife of the prince to kiss her as was the 
custom of the goldfinch. The angry prince caught him and tore off his head. The wife 
started to shout and complain at that. Finally then he told her the whole tale and brought 
her to the place where the first body of the dervish lay. Having seen that, the wife of the 
prince fainted away, so suddenly had all been revealed to her. 

594. Those signs which Jacob gave Rachel 824 are indications of those signs which it is 
now necessary to give everyone for that step. When one comes to such a place with those 
signs the guardian of that place, after only smelling it, exchanges it for a sign with which 
one may go on farther. So at every place where we come we must have a sign or key in 
our hands. 

595. It would have been better for me to stay in prison in Czestochowa 825 till now but I 
had to come serve her here in a certain thing. 

824 Meg 13a, Gen R 73.4, Bbat 123a; so Jacob could recognize Rachel in the dark. 

825 Read w Czgstochowie with 9/2; it has been dropped from 68 by homoiteleuton. 

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596. There are many different kinds of time. There is a time for weeping, a time for joy, a 
time for throwing stones, a time for gathering them 826 etc for it is necessary to observe. 
However she acts is how it is proper to act. You should say that verse of the psalmist, Loi 
omas ki echie. Jassor iesrani, io ulamowes loi nesononf 21 —Let me not die but let me 
live. To punish, punish me o Lord but give me not to die. 

597. If you had gone about Czestochowa in wholeness then that maiden who is there 
would have led you to another Maiden. 

598. The Laws of Moses do not begin with Ale f but with Bes, S2S for Alef is that Esau and 
that is what stands, Aliife Esau. 829 

599. 1 wanted to match you against kings and you went to simple people. The foundation 
in making war is to use strategy. Even though it may be seen that the enemy is drawn up 
with a huge and numerous battalion, and here there may be only a small handful, it is 
possible to employ strategy such as to surround him and enclose him in a fortress and 
imprison the king himself just with that handful. As soon as the king is captured the rest 
too will surrender themselves. Just like Cyrus, after having gone to war, even though he 
did not know the king, still searched for him by such means so as to match himself 
against the king. 

600. Solomon was the wisest of all men, and knew that man has a deficiency therefore he 
said, Hakol howel 830 — it is all nothing. But he did not know what that deficiency is. Even 
though he went into the desert to Mt. Tarmud 831 neither was he informed of it there, for 
there they do not know. King David also knew of the deficiency and therefore said 
Bechet iechmassni imf 32 — In sin my mother bore me. In sin, means in deficiency; 833 but I 
wanted to lead you to Zufen— the north, 834 but there you would have come to know of 
that deficiency. That is a great and powerful deity, for it is before God. Even though that 
thing is in the world, yet it is hidden and concealed, even from those three; for great 
darkness is the border between those there and that world; and a dark cloud divides them, 
and one kingdom cannot enter another. 835 

601. How is it possible to follow a man when that man himself still has a deficiency? 

602. The thing that makes Egypt different from all other lands is that there is neither wind 
nor rain there; that is in order to show the world that it will be different. Even though man 

826 Eccl3.4f 
827 CfPs 118.17f 

828 The reference is to the first word in the Bible, bereshit, cf 85 n. Frank's interpretation is an original one 
among hundreds of others. 

829 531 n, with a pun on the words for "chiefs" and the name of the Hebrew letter 'alef. 

831 Zohar 2. 1 12b, 3.233a to 1 K 9. 17f 

832 Ps 51.7 

833 Reading with 9/2 which adds wgrzechu, to oznacza, w braku. 

834 503 n 

835 380 n 

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does not live forever for natural reasons; however the time will come when he will live 

603. In Arabia there is under the sultan's power a place surrounded by a wall and kept by 
a huge guard because a certain dervish revealed to a certain Sultan Amurat 836 through the 
holy spirit that an herb would grow in that place and once a year, between 1 1 and 12 at 
night, would flower. The special attribute of that flower is that when it is brewed and one 
glass of it given to a young girl every month her beauty never alters; and even though she 
be 100 years old, she appears to be 15. The woman whom the sultan loves receives that 
potion from his hand every month, therefore those women he loves are always more 
beautiful than other women. 

604. 1 established women so that they could serve her like the 7 young women who were 
with Esther who it was fit to give to her from the house of the king. 837 But I appointed 
two times seven, equal to the number serving [at the place of] the Big Brother; and first I 
would have sent them to a certain place where they would have bathed in a certain well, 
and be rejuvenated to the age of 15, in beauty as well as power. Thereafter I would have 
sent them to a second well and by bathing in it they would have learned all 70 languages 
and the customs of kings. I would also have sent you there to those two springs and you 
too would have served her. By her power I would have made you kings and the women, 
the wives of kings. Until she comes forth from her place that Big Brother cannot come 
into this world, but when she comes forth into the world 838 then he may come in here. 
You would have been able to go to him, for a triumphal coach would have been made 
ready for everyone so that in 36 hours he might be able to stand there. He knows of a 
certain thing which is here in the world. If you had announced to him that she is revealed 
to the world here then he would have come here. She would have ordered him that he 
bring that thing which is lacking here, and herself given him that thing which he lacks. 
When you had served her two or three years then I would have commanded you what you 
had to do, and you would have heard a sound, and I would have given you a sign, that 
after hearing the sound you were to say those words which I would have taught you. She 
would have been revealed among you forever and would never yet have been concealed 
from you. 

605. If you had been good then I would have sent you by her power to the Jews across the 
sea, like in Istanbul, and you would have crossed the sea on foot as if on land for she has 
authority over all even the supervisor of the seas; the whole world would have marveled 
and would have brought them before the sultan and his court. They would have been 
asked, What does this mean? and they would have answered, We have been sent from 
such and such a place for such and such a thing. Their words would have been accepted. 
For when they see they listen and when they listen, they know. All the lords would have 
longed to see and talk with such as they. 

836 There are four or five likely candidates named (Al-)Murad. 

837 131 n 

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606. When it will be Gili meot Bass-Ziorf 39 — Rejoice you greatly daughter of Zion— she 
will come out into the world; but I will be on the side and I will perform what I will 
perform. I warn you that you not think twice and not murmur about it. You know in 
general that it is not your place to speak against that which I do and mutter about that. 

607. When it will be, Rejoice you greatly daughter of Zion! then she will come by my 
house! At that time I will ask her that she take the whole Company under her wing. I will 
also ask her for you that she recall for you your youth when you were the first to follow 
me, 840 and that she grant you one maiden as guardian, for without a maiden it is 
impossible to go to any place. You also would stand beneath her banner and that, that is 
what I said to you, that I would take your children from you; that, that is that I would put 
them into her hand that she might protect them and teach them according to her good 

608. You are like a beautiful field which is neither plowed nor seeded and where there is 
nothing to thresh. If you had borne the weight of the plow, that is if you had been silent 
and plowed, then you would have been seeded and would have borne fine fruit; there are 
others who would have managed 841 to plow, but upon them it would not have been 
possible to seed. 

609. When the Maiden is revealed to the world I would have to send her to a certain place 
to bathe and through that bathing they would remove from her all the deficiencies found 
in man, I would also have needed to have 7 women and 7 maids for that bathing. She 
would wash herself first and then the women. 7 of the Brothers would also have needed 
to be with her; just as it was said of the First, that he was secretly of female sex, 842 so 
must it be of you; you would have served her and the whole world would have 
understood that you are women. That First was secretly a woman but not openly, though 
still La Signora vino in Teivel— was said of him. 843 But now this will be a woman openly, 
in reality a woman, and that will awaken the world; without her no building can be, not, 
as you have said till now, that that Schhinna walks by night and prepares nurture for her 
followers; 844 but now everything will be in view. There will also have to be men for her 
convoy, and that place where she must bathe, that is in this world, and those who bathe 
there will be rejuvenated like the eagles, 845 will speak all languages and will be taught the 
customs of the estate of kings. She herself— and they who will be beside her— will glow 
like the rays of the sun, and when she comes forth now you will have great happiness and 
along with it great grief. I too will have great joy then, but I will weep powerfully that I 
will not have time to rejoice. For you were ready to see her face to face and now you will 
see her from behind. 846 

839 Zech 9.9 

840 Jer2.2 

841 Rd with 68, radziliby (69/2, radziby). 

842 552 n 


Cf Attias, Scholem, 11 nn. 1, 2, p. 32. 'The lady has come into the world. 1 
844 Prv 31.15; Zohar 1.20b 
^CfPs 103.5. 
846 Cf Ex 33.23 ; Zohar Tik 36.77b. 

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610. When a glass vessel is broken and they give it to the glassworks in order to make a 
new vessel of the bits, the new one comes out far purer and more beautiful than at first. 
But when one of clay shatters it cannot be repaired. 847 

611. The burden of silence is from the beginning and in Seir 848 they will call out to me 
from Sair. 849 

612. How could you open your mouth in this estate? Indeed, the herb of life is concealed 
in the herb of death and when the mouth opens, that very herb of death may enter the 
mouth. I also told you that a serpent lies coiled about the treasure and holds fire in its 
mouth; he who knows how to employ a stratagem so that the snake does not hurt him 
may come to the good that is hidden there, for God forbid that no one come to that good 
hidden there for then the world would not be able to be helped. For the world has already 
stood so many years and none has yet drawn forth that good. And you, not knowing that 
stratagem, how could you open your mouth, and how could you have wanted to do it? I 
tell you truly, I took you so that when one walks a path uncleared by people, the trail 
cannot be seen; but when a great many travel it, the path can be seen and then becomes a 
highway and a numberless many can walk it thereafter. So is it here, If you had followed 
me in wholeness, then it would have been possible for people without number to travel 
that road. But now when the head of the people is not correct then the people are not 
etc. 850 

613. 1 asked you several times what this means, Wetoi ikhas amim 851 — To him the 
peoples assemble— Ayiow Go'im idr ay schii 852 — The peoples will seek after him. And a 
lot of other verses and here there is no mention of Israel but only of Amim and Goim, that 
is people. Because the beginning of help will certainly be from there. Just as it clearly 
stands, Lefonof iechreu Malke hoadomo 853 — The kings 854 of the earth will kneel before 
him and so it will be. When they pull the cord on which the bell hangs, the bell sounds 
right after that. And that rope signifies the Wuw, therefore it stands Weloi etc for Weloi 
has a Wuw at the end and the interpretation is then, to that Wmw[— ] ikhas amim will the 
gather 85S 

614. Abraham said to Sarah, Say you are my sister. Was it not that if she were called wife 
none would have been able to take her from him; but he ordered her to call herself sister 
precisely so that he could permit her to consort with others? Likewise Abraham said to 

847 Cf 390. 

848 Isa 21. 1 1 (138 n); There is perhaps a pun somewhere here on Hebrew sha'ar, gate. 

849 138 n; prps on Zohar 2. 130b, vizrah miseir (Dt 33.2, "it will shine forth from Seir") or sa'ar/se'ir (Ezek 


850 CfIsa9.14f 

851 Gen 49. 10 

852 Isa 11.10 

853 A composite from Ps 72.9-1 1 

854 9/2 adds wszyscy, (all) (the kings). 

855 Frank translates the first vav of the Hebrew word as "and," the preposition [1] as "to," and the second vav 
as Vav, meaning "to the messiah." See 253 n. 

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his wife, Hine no iodaiti ki ischo iefas mareot— Now I see you are very beautiful 856 — Did 
he not see her before? 857 Here there is surely a word of wisdom, for Abraham did nothing 
on his own but only on the command of his leader. I ask you, Is, Say you are my sister, 
not exactly similar to what stands in Cantica Canticorum, Pischili Achoysf 58 — Open to 
me, my sister! For when a vessel is closed none knows what is within. It is impossible to 
open without a key; but if you had gone in wholeness then the beginning would have 
been told to you and that key Abraham had would have been in your hand, and then you 
would have known everything; because if you had known the journey of Abraham then 
you would have known that whole journey which was to come, that which we are 
making; also the beginning and the end of the world. As it stands with you from long ago, 
that Abraham looked in the water and saw her shape and form there and therefore 
recognized her beauty. 859 Surely here is found a word of wisdom; and many other like 
things. Everything was prepared for you and you could have understood everything 
perfectly. Also why did you not ask me what it means that the Maiden is in Czestochowa, 
and is hidden in a portrait? Certainly that is not in vain. As it long stands with you, Puk 
hazi ma amme daber 860 — Go outside and listen to what the world is saying. How many 
lands and people without number speak of her. Especially you knew that which I said to 
you already in Dziurdziow, that I would be imprisoned in Poland, and who would take 
upon himself the burden of imprisonment without cause? You also saw all the suffering 
that I took upon myself, out of duty, without the least complaint, but took it all upon 
myself for her love. And too that I ordered the whole Company that even though they 
might arrive there only after having sold their garments I did so for their good, that I 
might lead them before her and why didn't you ask me, How is that fit, that the Maiden 
should be hidden in painted boards? and all the questions mentioned above? And I could 
not tell you on my own; for when one knocks, they open to him; but when one does not 
knock, they do not open to him. 

615. At the beginning it will be, Gili meot Bass-Ziorf 61 — Rejoice you greatly, daughter of 
Zion. Afterwards will come, Puro derachti lewadf 62 —! will trample that vineyard 
myself. But after that will come, Jom nukom belibf^—A day of vengeance in my heart, 
and each time joy will increase. And when that day of vengeance comes you will see the 
Fathers, the Patriarchs, Moses, Aaron, David, Solomon and all the pillars of the world. 
All will be rejoicing in eternal joy such as has not been since the beginning. 

616. A German lad served a certain Jewish merchant, traveled with him on the road when 
a whole company of Jewish merchants traveled at the same time. They came once to an 
inn where one pot of meat was cooked for the whole Jewish company. The German took 
a chunk of salt pork and tossed it in the pot where the meat was being cooked. So it was 
put onto the table. The Jews saw the chunk of pork. The Jews held an argument among 

856 Gen 12.11 

857 Gen R 40.4 (and Rashi ad loc) 

858 Song 5.2 

859 Cf Tan Lek 5, Jashar 51 

860 Men 35b, Erub 14.2, Ber 45a; Zohar 1 . 181b (and cf Ginzberg, Legends 2 n 67) 

861 Zach 9.9 

862 Isa 63.3 

863 Isa 63.4 

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themselves; some said since according to their laws only a 60th part of the dish was salt 
pork it was permitted to eat, and others said, but hasn't it a filthy taste? and would not eat; 
and those who ate said, Szyszem that is, a 60th part. The boy was amazed, saying, What 
kind of difference do I hear here? Those who say beszyssen eat it and those who say nie 
beszysserf 6 * don't eat it. And so here, Those who do not hold firm eat it; those who hold 
firm do not eat it. 

617. You cannot be in my room, and that is all for your good and when you see it, you 
will understand it and give thanks for it to God. 

618. It once happened that someone rented a lot for firewood. Another stood beside him 
and at every chop of the ax, called out chem. When the woodcutter had chopped the lot 
up he went to the landlord to be paid. He asked to be paid for himself, also demanding 
payment for the second, his part that he called out chem. The Polish lords brought the 
affair before King Sobieski. 865 The king ordered [the parties] to appear before him. He 
took some money and tossed it on the table, saying, You who cut the firewood take the 
money; and you, who helped with the sound, take the clink of the money; and likewise 
here. What good did all the intentions of the Patriarchs do or all the thoughts they had? 
for the foundation is deeds, not thoughts. Surely that is what is written, Kol, kol 
Jankiew— the voice, the voice of Jacob. This is a very great thing because Kol, kol 
Jankiew, we choiudain iede Esof 66 — the voice, the voice of Jacob and the hands are the 
hands of Esau— comes forth from a most precious place. But that is only prepared for 
Jacob and for those he commands to let the voice be heard. Yet you spoke out by 
yourselves without my order. It is also written that, Weiodau Auchezes beakef 
Esof 67 — The hand of Jacob held the heel of Esau— Why did you involve yourselves with 

619. For a long time you have said, Rachem oleinu kerachem ow al bonim 868 — Have 
mercy on us as a father on his children. How could it be that a child asking for life or any 
benefit from his father, he not have mercy on him? But I tell you truly we are orphans; 
we have neither father nor mother to take pity on us. Equally one need not say to God 
now, You are powerful! 869 For where now is his power? 

620. How could you not understand it when I said to you, I will show you God, that first 
the Maiden must be revealed for she is before God, and she is the gate to God. Only 
through her is it possible to come to God and to reach him. It is known to you that a 
young man pursues a maiden, and if she is not first revealed how is it possible to stir love 
from her? 

864 A Jewish legal principle holdfs that one-sixtieth part of certain materials is insufficient to cause the 
proscription of the whole. The pun is on the German verb for "to shit." 

865 Jan III Sobieski, king of Poland (1676-1696) 

866 Gen 27.22 

867 Gen 25.26 

868 From the High Holiday prayers, cf Ps 103. 13 

869 Prayer service, pips the Amidah, gevurot, 'ata gibor 

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621. You will be compelled to serve the true God. It was the custom of my father when a 
child reached the age of 5, to seat him at the table to teach him how one should act at the 
table. When the child acted up, he would hit him and if the child became angry and 
refused to eat, he would hit him again until he finally ate. But when he hit me and forced 
me to eat I would eat off of both the tables he had, one for meat dishes and one for milk. I 
would take cheese and mix it with meat and the opposite. 

622. How could you fail to understand from me when I came without teaching, that I 
want to lead everything out into the open, not like the forefathers who only spoke words. 
But I said to you, If fruit can't be picked it is still bitter and cannot be eaten. But you said, 
It will be what it must be. But was the thing unattainable? When fruit can be picked it is 
sweet to the mouth and gives a lovely odor and taste. At that time it will be revealed to 
the world among all the nations as I said to you, Wetoi ikhas aminf 10 — to him the peoples 
assemble, and another verse, Beene hoamim gile cidkosaif 11 —!^ the eyes of the peoples 
he will reveal his righteousness and when it comes to, Rejoice you greatly daughter of 
Zion! Behold your king comes to you! 872 you will see how he always suffered and 
sacrificed himself; and she suffered greatly. 

623. Why did Jacob not want to let go of that Sar until he blessed him? Moreover, what 
kind of blessing was it he spoke to him hoi ikore aut schimcho Jankow ki im 
Isruef 73 — Not Jacob shall you be called, but Izrael— Jacob saw he had to go to Egypt, 
that is into slavery; and that with that name Jacob he could not go into slavery; 874 for the 
name Jacob belongs to redemption, but with the name Israel he could go to Egypt; 
whereas the word Israel which he said to him, is Israel sawa* 75 — Israel the old man. 

624. You will suffer so until you come to Esau. At that time the Das will be revealed to 
you and then you will surely see the seeing, but not you alone, but the whole world will 
see. Some of the Polish lords have a bit of knowledge of it and therefore they are greatly 

625. It is better that I say to you, Go down; and that she say to you, Go up; than that I 
should say now, Go up; and that she God forbid say to you, Step down. 

626. It happened once in Walachia that when the citizens were fleeing from the Tatars 
one Tatar galloped up and found a beautiful Jewish woman 18 years old who was baking 
bread for the road. She had a little daughter 2 years old. The Tatar was received kindly by 
her and she said to him happily, My heart rejoiced when I saw you. Know that I love you 
powerfully and will go with you wherever you like, together with all my property. After 

870 Gen 49. 10 

871 Ps 98.2 

872 Zech 9.9 


Cf Gen 32.25; 29. Frank refers to the angel at the Jabbok by the term sar, "prince" as in Gen R 77.3, etc. 

874 From "Jacob saw" to "slavery" is lacking in 9/2. 

875 Cf Zohar 1.236a, 2. 160b, 3. 1 19b, Tik 21.56a. It is not clear that Frank means anything other than the 
derogation of Jacob here and the tradition of the long-suffering Israel of history (based on Gen. R. 74a 
among others) and none of the same thing(s) the Zohar might in connection with this name. 

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she had let him satisfy his hunger and gathered all her things, she asked him to keep her 
child so she could settle things. The Tatar was very glad to, and so she asked him to get a 
couple of good horses, one for her and one for her effects, saying to him, Go to the stable 
and bring the horses to me through the trees, for around the cottage was a garden the 
horses could not get through. The Tatar did so. Then she having caught the child up into 
her arms, moved her effects into the garden, then into another little house, from there into 
the woods and so escaped the Tatar. 

627. There are palaces in a certain place where the Maiden is to be found. Near the 
palaces are treasures without end; around the treasures stands a wall, and around the wall 
lies a huge snake with its tail in its mouth. No one can pass there. But sometimes the 
snake releases its tail to bask in the sun. He who knows that time can enter at that 
moment into those rooms. And there is a golden table and on it stands a bird, bound by a 
golden thread. He who enters hears a voice speaking, or sees the Maiden himself, who 
says to him, First, take that bird in your hand and do not let it sleep 3 days and 3 nights, 
thereafter your wish will be granted. He who stands up under her order, then to him is 
given great treasure, but he who cannot endure it, he must die there. It happened once that 
a certain Printz reached there and carried out everything she ordered him. She asked him, 
What is your wish? He, impelled by her beauty, grabbed at her hand and tried to kiss her. 
She threw him back beyond the wall— When the time comes, one may come to her and 
take her in wholeness. Yet the one who comes is the one for whom the thing is prepared; 
but one for whom it is not prepared— she throws him back beyond the wall. 876 1 wanted to 
lead you there so that you might not sleep but you did not wait and walked an unknown 
path; therefore you fell. Now you must be among the Company. 

628. How could you want to go all by yourselves? Indeed, Jacob is the choicest of the 
Patriarchs 877 and yet could [he] not receive the blessing but in the attire of Esau? and still 
he gained nothing for he received it from his mother; and now [that] the blessing will 
come from God himself, how is it possible to receive it without the attire? For that attire 
Jacob wore, was only a manifestation of that charming attire which he had to wear to 
receive the blessing; and the blessing may not be received until one has begun to come to 
the degree of Adam, so that fear will fall upon the creatures as has been said earlier. That 
may not be except in that attire. Just like Esau, When he put them on, all the animals 
bowed before him. 878 That attire is in the hands of the Maiden. She will reveal it so it may 
be worn; and it is in this world and the whole world sees it and knows of it and longs for 
it; and you too know and see it and long for it and equally you know nothing. 

629. From the beginning of the world, only to me alone and to no other has that Maiden 
been given that I might be her guardian. 

630. 1 built you like a cooper making new barrels. In the beginning after making the 
staves, he binds them with a single hoop. He does not yet leave it, for if such a barrel 
were to be rolled it would fall apart. Next, he puts very strong hoops on it and strengthens 

876 105, 170 
877 117 n 
878 185 n 

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it. Then even though it be thrown from place to place, it will not break. So is it that you 
must wait until a strong band is put around you. 

631. 1 will order the whole Company that the name of Brothers and Sisters now not be 
mentioned; for in that place where we must go the name Brothers and Sisters need not be 

632. Until now nothing has been in the open, all has been in thoughts and sounds and 
what has come of it? and we must draw her out openly, and then the purpose of the work 
will be known to all. 

633. If I interpreted to the Jews what that means, Go, go out from your land 879 then they 
would all follow me into baptism with great joy. I cannot interpret it for you, for you 
would not be able to withstand to reveal it to the world; and I have no need for that now. 

634. You were to go and to be silent. You see that she has suffered such a long time and 
is silent; so those who go to her must suffer and be silent. Exactly as if a man were to go 
near the chamber in which the king is sleeping and scream, just so you might now be 
shoved away from there and God forbid, be judged. 

635. 1 bought myself 6 horses for that coach so I could drive around like one of the great 
lords, so I could show thereby that for her love I would abandon even that, that I might be 
like one of the lords; and it was pleasant for me to stay in prison for her, just as we read 
of Jacob, Waikach meawne hamokaum waiossem meraszausof^—He took stones of that 
place and lay down on them. This teaches that even though he was accustomed to lie on 
bedclothes, nevertheless through the love he bore for her he lay down on rocks; 881 and 
just as Jacob went to her with a staff in hand, so do I. Even though I might have been like 
one of those lords, I abandoned everything and went to prison for her. 

636. We must try hard and labor that we might come to the good thing as it is written, 
Jugaiti umocoso [!] 882 -work hard and you will find. Just so Jacob said, Hoisi beiom 
acholani haurew boekerech [!] beloilo watidat [!] szenosi meenof 83 — By day heat made 
me miserable and cold by night and sleep was taken from my eyes— Just as we may see 
how a good gardener takes constant care of precious roses and waters them and sets them 
in the sun for warmth and then they grow lovely; but how when he does not give them 
attention they dry up. I said to you, I have planted a vineyard of you and wanted to work 
hard so you all might be of good seed; what could I do when you did not wish it? For 
even though you saw me do things which were strange and bitter in your eyes, you know 
that it must be bitter at first and thereafter, sweet; and that after the light, darkness comes 
and then through the darkness may be seen light. We need to go to the darkness in which 

879 Gen 12.1 

880 Gen 28. 11 

881 Zohar 1.49b 

882 Cf Jer 45.3, in Meg 6b. 

883 Cf Gen 3 1.40 

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is light, same de chai gonus besame demause 884 — the herb of life is hidden in that of 
death. But you went off by yourselves, [to] that darkness where there is no brightness. 

637. The true God did not create Adam for it would have gone against his greatness to 
create a spoiled thing. Those who created Adam, even though they are the leaders of the 
world, themselves have nevertheless no life beyond an ordained time. 

638. There is one very precious thing surrounded by 7 walls. The seventh wall is all very 
slick steel and one league from the wall stands a pavement also of steel, fearsome and 
very slanted. No ladder can be stood against it unless one might come who knows a 
means to get there. 

639. When God helps me I will set out on the road. When I have returned from there you 
will see a rainbow of bright colors, 885 openly, and the whole world will see it; but there 
are colors on it so different that one will not know what he sees. Then I will see just as 
you see for everyone will see according to his degree, as his own heart projects. They will 
see you too in bright colors and that thing is given in the mouth of the forefathers who 
themselves did not know what they said. When that rainbow with bright colors appears 
one may begin to hope for the steps of the messiah though there will be great tumult at 
that time in every land, as, in Germany, all of Poland, France, Italy, Turkey generally, in 
all of Muscovy and Walachia, and it will be said, Hine Adonay bo liszpaut es 
hoorez 886 — Behold God comes to judge the earth. But that will only be like the tip of a 
needle alongside what must follow. 

640. It is written, Baszaufor godul itoka 887 — They will sound a great trumpet which 
signifies that which stands, Before you it is lovely to sound praises. For you were 
prepared to go from town to town crying that such and such will happen in the world. I 
myself am not able to speak but you were prepared to be my spokesmen; now I must only 
mutter; for that thing has been commanded me, that I not make any sound. 

641. When they dig a well at first there must flow up muddy and dirty water until they 
come to the sweet, pure water. You fell into a filthy place. If God helps me I will draw 
you out of that darkness into light. 

642. All things appear in three. Like I told you about that bear. Just as three appeared to 
Abraham but he only called one, Adoynoy 888 — Lord! 

643. We go to the morning of Abraham, 889 the darkness before it is very great. Just as the 
darkness and bitterness is very great so in turn the light and sweetness which is prepared 
will be far greater so that it can neither be measured nor estimated. 

884 cfcftf 

885 406 n 

886 Cf Ps 96.13, 98.9; 1 Chron 16.33. 

887 Isa27.13 

888 Gen 18.3 

889 215 n 

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644. If you had been good and not slipped, then I would have needed to send two of you 
not far from here— 54 or 55 leagues— and I would not have needed more than 20 zl for 
expenses. Now when my help comes I will have to drive there by myself and I will have 
great expenses. 

645. 1 have said to you several times, What have you in your home upon which a blessing 
might rest? 890 Even if that thing is in the world I require that it be in my home. Now, 
when that thing is there, he does as he pleases and when I will return from there, that 
rainbow of bright colors will appear. 

646. Solomon did wrong in wanting to take that worm from Asmodeus by violence. If he 
had asked him for it nicely then he surely would have done it for him, for they had 
established him as king since the beginning, and he knew that wisdom had been given 
Solomon from W'Adoynoyl 891 and he would have taken notice so that he himself would 
have informed him willingly. He went [i.e., conducted himself] with him by force, 
therefore he degraded himself, so that later he was discarded. 892 

647. Those legless 893 are created after the creation of the world. They have a king; they 
make war against a certain powerful king, and that king humiliates them and all the 
people and acts so that all are left without legs. But they have triple bodies. When they 
make war, they put on the body with legs; until now they have not been able to win in 
battle. If I sent them what that is, that bright colored rainbow, 894 then they would be able 
to win, for they too wait for the coming of that time when they will give them their legs 
back too. 

648. There was a certain one by the name of Rabbi Eleazar Hakudel, the great man. He 
was very wise and possessed more wisdom than all the men of his age; therefore also 
when he said a thing which was not known to those wisemen it appeared in their eyes like 
a rebellious force. 895 Therefore they abandoned him and cast him out with a curse. Even 
though he himself knew that he was correct he apologized to them and said he had done 
wrong. Why? because he saw that the time had not come that the thing come forth into 
the world. So are you, You wanted that I reveal the thing before its time and that cannot 
be, for that would have been just like a rebellion. 

649. It stands in the Psalms, Aiszer osissi baseiser rukamti betachtias hoorez 896 — That 
which I made in secret I sewed together under the earth. That is just like when fine lace is 
made it is made on bobbins and from every bobbin a single thread is drawn and the 
master sends them flying here and there until a lovely lace is made from the top down. So 

890 486 n 

891 338 n 

892 367 n 

893 307 n 

894 406 n 

895 Bmetz 59b 

896 Ps 139.15 

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I took you so that you might be like a vessel and the work be completed through you. 
Now I cannot take you in my hands for the completion of that work. 

650. It stands, Korauf Adonay lechol kaurow beemes 897 — God is near to him who calls 
him in truth. If you had asked me how it is proper and in truth, I would have answered 
you how it is proper and in truth. You did not ask me how it is proper so I could not 
answer you how it is proper. 

651. All those who have been rebels, since the beginning of the world, must come into 
my hands for judgment. 

652. About Dembowski I said A rod which means that he was ready to pull up the staff 
by the root and grasp it in his hand and the staff signifies authority. 

653. Near Fokszan it was the custom that it was not permitted to touch good grapes from 
the vineyard, except only three branches. Guards were purposely stationed on the roads 
so that if anyone took more he would be beaten and what he had would be taken away 
and he would be thrown in the clink. I went to that vineyard and picked a great many 
branches and, having hung them on a hoop, I carried it openly. But when I reached the 
guards I asked them, Is it permitted to do what I have done? They answered, It is not 
permitted. But I want to, I said. They fell upon me. 898 1 beat them all up and walked to 
town. In town I was asked where I'd picked so many grapes? It is now permitted to 
everyone, I said, to take as many as one wishes. Jews, Christians, Turks, and so on went 
to the vineyard and picked for themselves what they wanted. After coming back by the 
guards, they were beaten and led off to jail. The town elder, having called out to me, 
asked, Is this how you took them too? I told him how the whole thing had been, but he 
did not do anything to me and even gave me a present. 

654. 1 long greatly to draw you forth from the place where you have fallen. At that time I 
will say, This is a stone for help. 899 

655. When my help comes to me, it will be such a time that I will make splendid rooms. 
Even the entrance halls where a guard will stand will have walls hung with red damask 
and silver braids. All the furniture will be of pure silver: the candlesticks, mirrors, tables, 
chairs & &...The interior rooms will be hung with red damask trimmed with gold braid 
and all the furnishings will be of pure gold. And there will be that office which is called 
the Hayder Horusi 900 and there will be seated that judge who must judge the whole world 
and all the peoples in righteousness. Take note: While in the desert there was only the 
tabernacle, they had to make an ark and temple [later] ; what more must now be done? He 
who will have permission to enter that room must, even though he be a king, strip off his 
robes and put on the attire which will be prepared there before that room. And I will dress 


Ps 145.18 

898 Ms. 6968 ends here. 

899 IS 7. 12 

900 Song 3.4; Zohar 3.40b, Tik 6. 144a 

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you too in that attire and lead you there, to show you these rooms, for in your 901 own 
clothes you may not enter lest you be judged. 

656. 1 cannot send you to those Baaiekaben; but if it happened that one of them came 
here and took one of you to his place, as it clearly stands with you, that it once happened 
that one came and took two sages. Even though you do not understand here and now, if 
you were there and remembered my words which I have said to you here, they would 
give you heart to understand these words which you have heard from me. But they 
themselves have only treasure in their hands. They would lead you thereafter to the 
genies, and there you would already have reached the power and great wisdom which 
stands in their hands to grant. They would have led you too to the prophetesses who have 
the power to give beauty, and equally at every place, you would have taken away gifts 
from the powers. Take note, Nimrod who only had the attire, 902 all the animals feared him 
and kneeled to him already, what then could it be thereafter if you were in those places? 

657. Noah built the ark and exhorted men to turn back from their evil ways. Then the 
flood began. Then he brought all the things found in the world into the ark so that there 
might thereafter be that with which to propagate the world. After the flood he made a 
sacrifice and it was pleasing, for God promised him that he would never again punish the 
world by a flood. When she saw it all, taking fright that her power would be completely 
overthrown, she carried out a trick to catch him in her net, and because of her power he 
planted the root of that vine which he had on the ark. One day it fruited; he plucked some, 
drank and became drunk, and exposed himself in her tent 903 and was castrated 904 and also 
a very ugly thing was put in his mouth and all those things are hidden, I cannot reveal 
[them] to you. 905 But when it is revealed, then the whole world will be amazed that they 
had not known of such a small thing. For they took pity on him so that what he did should 
not be revealed to the world. 

658. How could you not pay attention that 400 crowned men went with Esau and he came 
towards Jacob with honor. 906 It would have been proper for Jacob to come out towards 
him likewise, with the same honor. Now you will see, when I go to meet Esau I will go in 
great honor as is proper. You wanted to go out towards Esau on your own, but the Alef 
was given to Esau just as the word went about for a long time among the Truebelievers 
that the cross is stolen and found at [the place of] Esau. Therefore there are no Alufem in 
the whole world like those of Esau. In Poland there are great Alufem, magnates, but Esau, 
who came out first, was first given that Alef and the Bible begins with Bes. 907 Jacob 
grasped the heel of Esau, 908 that means that in the end he would take back. That is a sign 
that he who comes from the seed of kings will have a chain of gold fastened to his leg. Or 
is it then dignified that when going to a lord or king and finally to that charming and 

901 68: Naszych (our) 

902 185 n 

903 Zohar 1.73a, etc. reading the biblical text, Gen 9.21 with the ktiv, "her tent" as in varr. midrashim 

904 Sanh70a 

905 See 693 and the note there. 

906 Gen 33. Iff; 285 n 

907 563 n; 598 n 

908 Cf Gen 25.26 

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lovely Maiden, one go contrarily, with the legs in the air? 909 for to Esau it is necessary to 
go on one's head and above that head there would have been yet another head. 

659. Blind Solomon from Bucharest spoke angrily to me once, You will see what I do to 
you. On the following day he brought me some excellent sweets and said, You see I did 
to you just as I said to you yesterday. 

660. The same man saw a woman who was selling obarzaneks. 910 He said to her, Sell me 
half of those obarzaneks. She said to him, Buy yourself the whole tray of the obarzaneks. 
He replied, I only want half. She agreed. So he took the obarzaneks and cut them all in 
half and said to her, Choose for yourself which half you want. She gave a scream, And 
what am I supposed to do with these bits? But I had just such a speech from you, that we 
sell half the obarzaneks. 

661. Even though you go in wholeness the name of God will not be put upon you until 
you are first given seven things. If you endure them it will at last be possible to put upon 
you the name of God. Just as it clearly stands, 911 Make yourselves holy, that is, by those 7 
things, and then you will be holy. 912 

662. There is a place in which that evil one sits. One may not come to her to do evil until 
one is smeared with tar. There is also a more ugly place, where one must roll in mud and 
shit and that from a black man. 

663. There was a certain simple man in Romani; he had a beautiful wife but she was a 
whore. The Turks gave him merchandise worth 15,000 levs to travel with and sell, and 
they then would have the chance to screw his wife. Her husband dearly loved honor and 
absolutely aspired to be a district judge. After having left for Sniatyn with the 
merchandise, the people of that place, already acquainted with his weakness, paid him 
great honors and gave him titles; for that, he gave such grand gifts that one portion was 
used up, and the rest stolen from him, and at last he returned home with nothing. Again 
he got money from the Turks and went off to Jassy. There he took himself to an elder of 
the town called the chamberlain. 913 He had the power of granting the position of district 
judge. After lavishing him with money, he received from him the patent as district judge, 
with the royal seal. One joker called Isaac chased after him from Romani to Jassy and 
there went to the least of the nobility, a hospodar, 914 and said to him, Have you heard 
about that, that such and such a Jew has received a patent, without your knowledge? I 
will advise you. Take him and sentence him to prison, take his patent from him and beat 
his hide for him too. You will see. He will pay a lot of money to get out of jail. He did 
that; he put him in prison and ordered him beaten until he had to give him all the money 

909 Cf571n 

910 Round cookies or bagels; cf 2284 

911 68 + Heb: Wehis kadasztem veheisiem kedoiszim 

912 Lev 11.44, 20.7 

913 Text: Kamerasz 

914 Text: Hasspotar 

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he had as a fine. And Isaac went straightaway to the 915 elder and begged him that the 
patent be withdrawn from him saying, He has a great deal of money; he will have to give 
as much again for you to give him another patent. That one had no more to give and went 
home poor. The whole town came out towards him and jeered at him greeting him with 
the title of District Judge. 

664. 1 wanted to take back from you your old roots 916 and give you other roots which 
have a far sweeter fragrance. 

665. There is in a certain place a well of the water of life; he who drinks the water may 
live 1000 years, free from illness. Near that well are 4 gates; beside each gate stand 4 
huge lions as guards, so no one can draw near. By the well itself there stand two more 
lions far more frightful. The one to whom the well belongs never feeds them so they 
might be hungry. He who comes there, the lions have the power to attract him by their 
spirit to come near them and then, having caught him, they tear him into little pieces. He 
who knows the way to get there goes as follows: He takes a sheep with him and divides it 
into 4 parts together with the skin. After having come near there, he tosses the sections so 
they can play with them, they tear off the skin and while they are tearing at the meat, he 
races by, draws water and goes away. Is it possible to open the lock which is in Edom 
with the key that belongs to Ismael? Every lock has its key. 

666. How could you want to come to such things; indeed is it impossible to trust in the 
steps of the messiah until you see the rainbow of bright colors. 917 But you do not even 
know what a rainbow is. You performed the tasks of the serpent. That is what a certain 
great man named Rabbi Ekiwe said: Behold he did the deed of the serpent & & ... 
Certainly the serpent is very wise and one must do the deeds of the snake, that is: to go to 
wisdom obliquely; that, that is: until Adam comes in the shape of Adam and his wife in 
the shape of Eve, and then they go towards that snake obliquely and wisely; 918 that is one 
must go on one's belly to those things like a snake, for one must go quietly and that is the 
burden of silence; 919 and that word burden is in reality a burden for one carries half the 
world upon oneself. And when they tread, then he does no injury; but when they make a 
sound/voice, the sound/voice flies from one place to another until it comes to his ears and 
then he may do harm. Therefore is the Massa doyme that is: to be silent, to go and to do. 

667. 1 wanted to lead you to one room where what is said is immediately fulfilled as it 
was at the creation of the world where it was said Fiat and immediately it came to pass. 
Why was it your part to speak of a place stripped of power, that it is lovely? If there had 
been such powers there, it would have been better to ask there for a soul; so that it might 
have been granted you, that you be able to see from one end of the world to the other. 

915 68 tego (that) 

916 The word also means "spices." 


406 n 

918 Zoharl.l45bf 
919 138 n 

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668. Just as they chase me they chase her, for she is among them. She would have long 
ago been smothered among them, but she plays a trick: She stands in one field to which 
no hunter can draw near. Until now she sits in a tower which is darkness. 920 

669. How can you mention in this estate those laws which begin with Bes 921 and here it is 
not necessary to say that Bes— evil, for we go to a very good thing. The teaching which 
begins with Bes belongs to those Israelites who have power only in their mouths and 
here 922 it is necessary to go and to do. Besides you know that one kingdom may not enter 
another. 923 And moreover with Abraham we don't know that God said that he should do 
something, but only that he show him, like a jester who makes jokes with words, and 
what comes of that? Just as you did not understand it when that Frenchman came to you 
and said to you that he knew several thousand explications of Bereyszesl 924 From which it 
was necessary to conclude that the teaching of the Law is base and very nasty. It was for 
you to be troubled by that and not to rejoice. 

670. Concerning Elijah the prophet it stands 925 that crows brought him bread and meat. 926 
Was it impossible that it be brought to him by angels rather than crows? But he was 
obedient in everything and did not mutter anything at that. 

671. How could you not understand that, that the beginning of direction would be through 
her hands? Yet it is clearly written of Rachel that she was a shepherdess. 927 

672. God might have protected us from that word kiec— end, 928 that signifies: when the 
end comes; and here it will be the beginning and not the end. 

673. It is the custom of the Jews to cure the parchment of the Laws by means of dog 
turds, 929 at the end they will cure them with human shit, so that they would be abrogated. 

674. There was a certain sultan who went to one town incognito. There, after having 
come to an inn, he found a man who was rich, wise and handsome. When the sultan 
engaged him in conversation, they were very pleased with each other. Then the man 
asked the sultan, who he might be? He answered him, I am a merchant. The man invited 
him home for a few days for a feast. The sultan accepted the invitation and, being at his 
home, called him his brother. Afterwards he accompanied the sultan as far as the seaport 
where a ship awaited him. 930 He said nothing. The sultan sailed off. The sultan came to 
the same town a second time, and the man invited him home again. They joked with each 

920 105 n 

921 Referring to the first letter of the first word of the Torah; cf 85 n. Aram besh/bish, "bad'' 

922 68: (maiq), ale (trzeba), but (it is necessary) 

923 380 n 

924 Prb another pun on Yid/Germ, "shit" 

925 68+ Heb: We hoorwim mewieem lo lechem ubosor 
926 1 K 17.6 

927 Cf Gen 29.6 

928 Hebrew Iketzl; cf Gen 6.13, etc. 

929 In one tradition, ace to Yal. Ex 187 

930 68+ He recognized by the ship waiting for him that the Emperor had been his guest. 

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other and called each other brother. The host had a slave of incomparable beauty whom 
he himself wanted to take as wife. Sitting around eating, drinking, after getting a little 
drunk, they started talking about beautiful women. The host summoned all his slaves with 
their instruments and among them was the beautiful one. After the sultan saw her and 
heard her lovely voice he fell deeply in love with her. He could not bear it and after 
having gone off to a room, lay down, weakened by the violence of his passion. The 
merchant came along, saying to him, My brother, what is it that you are so weakened? 
Tell me truly and I will help, however I can. It is truly in your hands to help me, the 
sultan said, but you will cause yourself great grief and harm. The host said to him, My 
dear brother, for your love I am ready to make any sacrifice. The sultan said to him, 
Know this my brother, that I am completely absorbed with that slave, the one you want to 
marry. The host said to him, Behold, for you I will give her up with my soul. Take her 
yourself. The sultan took her away and brought her home with him. At the home of the 
sultan the slave said, Even though I am certain you are the sultan, permit me a little time, 
so that my love, which burns in my heart for my first lord, may be extinguished. He 
agreed and it even greatly pleased him. It happened later that in the town where the man 
was, a local lord sought to launch an assault against him and, after having taken 
everything from him, he pretended that he had cursed the sultan. In the end, he was put in 
prison. At night the warden of the prison who loved him deeply, for everyone loved him 
since he was charitable to all, came in and asked him, Tell me, Is it true that you cursed 
the emperor? He answered him that that was an obvious attack. If so, he said, then flee, 
for tomorrow the lord wants to have you killed and to take your entire holdings. Do not 
be concerned for what might happen to me for I have many protectors among the lords 
and they will permit nothing evil to happen to me. And so it happened; the man fled. On 
the next day the lord asked the warden, Why did you not keep him in prison? He replied, 
He was completely innocent; that was an empty attack. He swore to me that everything 
he was accused of was false. And that lord could do nothing to the warden for he had 
everyone on his side. The man fled straight to the sultan. When the sultan saw him, he 
wanted to make him autocrat over all the lands, but the merchant did not want to accept. 
He wished only to be his brother, just as he had called him until then. I called you 
Brothers, Sisters. That Second said, My brother, and Abraham too said, Call me 
brother. 931 

675. One expert doctor before a certain king knew how to make pills that would cure any 
illness current at that time. This made him very prideful, so far that once even the king 
called him for himself and he put him off, saying that he did not have time. The king paid 
it no mind, making allowance for the public good which was done by his hands. It 
happened at that time that a completely new disease broke out. The doctor contrived new 
pills for it, thinking they had greater effect than the first made ones, but whoever took 
them died in a few hours. Even the crown prince of the king himself after having been 
given them, was so injured, that he died. Seeing this the king ordered him executed. 

676. There was a certain man in Bucharest who put up a new house. Having come once 
to that house I saw that a child had soiled himself there and when I noticed that, I went to 

Cf428, 1158; Gen 12.13 

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an inn where a lot of people were drinking and spoke out that the new house was impure. 
It happened that the owner of that house and his wife and children all became ill at the 
same time. The neighbors came to advise him that he move out from that house and sell 
it, because it was impure. He tried to sell it, even for half its worth, but no one wanted to 
buy it. The owner went in search [to find out] where the announcement that the house 
was impure had come from. He learned that Jacob— that is I — had said so. He asked me, 
Is that true that my house is impure? What impurity did you see there? It is true that I said 
so, I replied, for I saw that a child had soiled himself. All for a laugh. So the owner did 
not sell the house and his neighbor was very sorry he had not bought the house when it 
was offered at half price. 

677. Even though there are many kingdoms in the world, that one which will now be 
revealed has not yet been in the world. But it cannot be without darkness and great 
deprivation. That, that is precisely what God showed Abraham, our father, at the time of 
the covenant which he made with him, 932 letting him know that his children would have 
to bear great bitterness and oppression. 

678. The gods of Framassoncy 933 will have to do that which those two did. 

679. The Baaiakaben have a triple body: one is legless and they are only capable of 
crawling on their knees. The second body has wings with which they can fly several 
hundred leagues without stopping. But the third is entire with legs. But in that last body, 
they are forbidden to go beyond their borders. The women likewise. All three bodies have 
one shape. There are many lords among them but there is only one king over all their 
lands. They have Brothers and Sisters, for there must be Brothers and Sisters in every 
place. Their king has somewhat greater power than his Brothers. Only those who are 
Brothers and Sisters may be sent to them. Of the women it is not possible to send unless 
there be 7 of them left behind and 2 of the Brothers. If you came there and said that there 
is one in the world who has established Brothers and Sisters, then they would be greatly 
rejoiced; for it is known to them that through me they will be repaired. I told you that we 
were all going to make the repair, that is to those places where there are Brothers and 
Sisters. They are very learned. If you told them that teaching is not now necessary then 
they would understand immediately why it is not necessary and would give theirs up. 
They would lead you to their king; they would give you great presents and the power to 
fly like themselves for that is in their hands. You would already see there who would 
come towards you and you would see yourselves there. If one went there then he would 
be asked that another come there and thereafter yet another. Then if that messenger 
returned to me, they would come here to ask of the one that I be sent there. You would 
spend 8 days there and come back in an hour. 

680. You wanted to repair the left, you had not yet sufficient power and therefore you 
fell. Even though I try and pull you up out of that place, those who loved you and 
followed you are themselves instigators against you. 

; 493 n 

' Doktor suggests that this is "Freemasons." (See my nn to 263, 266). 

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681. You ought to have been with me in wholeness as were the 400 men who were with 
Esau truly just like himself. And therefore it stands, 934 400 men with him; 935 it signifies: 
they were just like he himself. It is proper that God loved him and therefore Isaac loved 
him 936 and I want you to see him and talk with him. But you could not bear the bitterness 
and everyone turned back somewhere; and through that bitterness it is possible to come to 
the True God, just as is known to you concerning those who have bitterness daily and 
turn that to sweetness. 937 But he who cannot bear it has no part in God. But if you had 
endured and been in wholeness like those 400 with Esau, who would be able to look upon 
your face? Your heads would have 938 crowns from God. 

682. 1 myself could not go for I am sent from God; but you who are sent from me could 
have gone, for you would have been messengers from a messenger. 

683. The degree of Koy 939 is a lesser degree than El Shaddai. 

684. You had bitterness when I said to you in Czestochowa that word: El Szadday. 940 If 
you had held on and perceived that certainly sweetness would come from that thing, you 
would have asked me saying, You permitted us to taste bitterness; allow us to experience 
sweetness. I would not have refused you that. Sometimes even though a good thing is 
displayed, inside it may be filthy; and sometimes though it is nasty on the outside, it may 
be full of love and goodness inside. For the good and precious thing is always hidden in 
the evil and filthy, so that a good thing might not be shown, so that everyone can take it, 
as it clearly stands, God hid their light from the godless. 941 Also it is signified in good and 
precious roses: they always grow among thorns that absolutely prick him who seeks to 
pick them. 

685. We must go into the depths of the abyss and at first we must go to the feet and then 
to the head and therefore it stands: It is impossible to hope in the feet of the messiah 942 & 

686. Like this I traveled to Poland with Jakubow: and Natza: 943 A guard for the trip was 
given us; he was called Issakczyia. The guard was himself a robber, but a great donkey. 
He came to me and said, I need 15 lev so I can buy a pair of calves from my neighbor. 
Tell me truly if you have 15 lev, then I will kill you and take it so that I would have with 
what to buy the calves. So I said to him, And what if I only have 10, what will be?— Well 
then I can't kill you, he answered, I absolutely have to have 15— It might be that I have 
about 12 or 13 lev— And, he said, may God forbid that I kill you for a par less than 15 

934 68+ Heb: Wearba meas isch imau 

935 658 n 
936 188 n 

937 202 n 

938 68+ na sobie (upon them) 

939 583 n 


214 n 

Zohar 3.88a 
: 263 n 
1 Thus 69/2 

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lev. It has to be a full 15. So I say to you, If that aid came to me you might be able to 
leave my house. 

687. If at least 7 women and 3 Brothers had been established then it would have always 
been good for you; for I have taught you the authority of kings and therefore you would 
have been able to be in the home of the king, that is: you would have been in the house of 
God and in the heavenly gates. And one flag would have been prepared for you to carry 
and another flag for the women behind you. The whole world behind you, and that, that is 
what has been long said to you, They will be dancing around the Schhina. Because one 
thing would have been given you, so that you might grasp it. The whole world would 
have understood that you were bearing that thing, but that thing would have been bearing 
you; as it stands with you: that the ark bore those who bore it. 944 And you would have 
gone on top of the water, not like with Moses, who had to split the water with his staff, 
for there there was only worldliness, but now you would be given a staff; but it would not 
be necessary to strike with it, for that thing to which you would have been attached would 
have borne you, and raised you up. And if I had seen that one was raised higher than 
another then I would have ordered that he hold back that thing, though only for a short 
time, until the other had equally repaired himself, so that all would be raised equally. And 
it would be like that for the women. Now you will be beneath another authority; just as 
you were the first so you will be the last and least. 

688. 1 was a prostak and did not even know when the Sabbath fell, for I lived among 
Christians, but one woman brought me a cake 945 on Friday evening and I knew from that 
that it will be Sabbath tomorrow. I understood that that cake meant the Sabbath. Once the 
woman took sick and did not bring me the cake and I failed too to celebrate the Sabbath. I 
went about in common clothes, I opened the shop, and all the merchants were laughing 
and happy that I did not keep the Sabbath. The Jews, having seen it, said, Today is indeed 
the Sabbath. What are you doing? I asked them, But really, I was not brought bread. How 
is it Sabbath? They gave me to understand that the bread is not Sabbath, but that one 
secret thing comes and that is called Sabbath. I told the occurrence to my father. He 
answered this to me about it, Do not be disturbed, for sometimes the Sabbath goes off and 

689. 1 would be very happy if money came to me so I could ransom you with money like 
those who are imprisoned even though they already have permission to go free they still 
have to pay the guard rent. Even though the prisoner says, Did I ask to stay here? it 
doesn't help. One must still buy oneself out. 

690. All your deeds strengthened the left over the right. Indeed the right always needs to 
be strengthened against the left, for no one can lift the left, but God himself. 

691. A great many people did deeds through which they fell to the left. But such deeds as 
you did, no one has yet perpetrated in the world but you. 

944 NumR 4.20 

945 kotacz 

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692. When I was little I went with the children to one Christian's garden to steal fruit. 
When the owner of the garden came along, I was off, and over the fence and fled farther, 
but the peasants who could not climb got nettles across their behinds. Once I went by 
myself to the garden and there I came across the children of the owner. So I took a nettle 
and after having whipped them well, went off. The owner of the garden ran to my father 
with a complaint. My father asked me, Why did you do it? I replied, When I was in the 
garden I thought it was mine and did to those children I found there what the owner did to 
the others. 

693. When the Instigator saw that the sacrifice of Noah was accepted he began to fear 
that his power would become destroyed. He went to instigate about him, saying. You say 
about him that he is righteous. Permit me, I will turn him away from the good road; and 
after having come to Noah in a vehicle as an old man, he caused him great surprise that 
the water had not drowned him. He said, Do not be surprised Noah, for we live on a very 
high mountain which the flood never reached. Noah told him the whole adventure and 
how many years he had built the ark at God's command until thereafter the flood came. 
At that he boasted to him of the promise of God never to inflict punishment by that flood. 
The old man said to him, Why did you have to trouble yourself so long. It appears that 
that promise will last a long time. But we have a God, whatever a man wants, it is done 
immediately. Look, I will show you. I have here a little branch of the vine, take it and 
plant it; a great tree will grow with fruits. Noah did so. By morning there stood the tree 
already with many leaves and full of grapes. He tasted them; they delighted him. The old 
man said to him: Squeeze the grapes now, you will see that old wine will be made of 
them right away. He did so. He got drunk and exposed himself in the tent. Then the old 
one came to his son Ham, and said to him, Look, your father still has great power. When 
he has already sired many children, only a little country will remain for you. Ham asked, 
What must I do? Go, he answered, and castrate him— How can I do such great harm to 
my own father? said Ham, I am afraid he will die. Don't be afraid of anything, he replied, 
for I am a great doctor and will cure him right away. Ham obeyed him and did it. He then 
enticed him to yet one other thing, which he likewise did. 946 

694. With the Jews there is a custom: at the time of the Day of Judgment, they take as 
many threads as they have dead souls in their family and tie them into a wick. Having 
made a wax candle with it, they send it to the synagogue. It is called by them a candle for 
the soul. They also make another candle in this way for health and life and call it a candle 
for health. I seeing at [the place of] my father that the wicks were prepared in such and 
such a way and the threads counted already, I stole them and made for myself a bow 
string, and having heaped up a lot of other threads, I laid them on the table. Then I 
bragged to my father, saying to him, If you don't believe me count those threads that lie 
in that wick. You will see that without counting there are far more there. 

695. In my youth when it was good weather and in the sky an extraordinary large number 
of colors were to be found, my father said to me, God prepares material of it for a 
garment for you. I begged father when he went to God for that material to take me with 

' Cf Tan yelam Noah 13; Ginzberg, index sv. "Noah." Sanh 70a says that Ham raped his father. 

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him. He made me later a garment of blue material. I asked father, Why didn't you call me 
when you went for that garment? When I went, he replied, you weren't at home. I asked 
him, What does God say about me? God says that you play pranks, he replied to me, and 
ordered me to beat you with a stick. But from this very day that you should be good and 
no longer carry on so. I replied to him thus, I will obey God. Today I will do nothing, but 
tomorrow I am free to make mischief. And you too; in Iwanie you promised me that you 
would be good already and when I traveled away from there, you failed to fulfill the 

696. That Printz who was given his wish after having gotten the 7th rose 947 — After that 
time the rich king died, and that ugly son, after taking counsel, gathered an army and 
went out to battle the fortunate one. At that he wished that he be given great riches and 
having sat himself on the carpet, flew to the castle of his enemy. There having enticed the 
generals and ministers with money, he commanded them to abandon their king and come 
over to his side. Thereby that kingdom fell entirely into his hands. But one of his own 
soldiers killed that king with his own hands out of the hatred he had long had for him. 

697. It stands that 948 Jacob left Beersheba and went to Haran. 949 But weren't there more 
passagers at that time than just him? Why is he mentioned exclusive 1 ? There is surely a 
word of wisdom signifying the present time that Jacob will leave Beersheba and go to 
Haran. Why did you not serve for her like Jacob? Concerning him it stands: He saw that 
well in the field and there he found Rachel. 950 Concerning Moses it also stands: That 
sitting by a well, there it happened to him that he met that maiden. 951 Concerning Eleazar, 
the servant of Abraham, it stands: that he came upon Rebecca by a well. 952 Likewise 
Rabbi Simon and Eliezer his son dwelt by a spring of water. 953 Even though none of them 
reached the true Maiden, nevertheless they all still endeavored to get to her and Jacob 
served 7 years for her and another 7 and suffered greatly as it stands: Heat devoured me 
by day and cold by night & & 954 ... Likewise he bore rank odors for her. 955 Why did you 
too not act so that you could serve her and labor for her? 

698. You have great good fortune from God, that you did not follow me, for I now see, 
that you would not have been able to bear up; for at first I would have had to show you 
the place where that Maiden is and you would have had to do that which I ordered you, 
so that you might come to her; and you would not have wanted to believe that that thing 
is in such a place, and God forbid nothing of you would have been left. 

699. We have not yet gone to Haran and when we go there people without number will 

947 See 204, 551. 

948 68+Heb: Waiaici Jankiew mi Berszuwa; wei ailech Horono 
949 196 n 

950 Cf Gen 29.9. 
951 CfEx2.15ff. 
952 Gen 24. 13 ff. 



Zohar 2.12b; Zohar Hadash ki tavo 59c-60a. 

Gen 31.40 
; 777 

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700. It is written concerning Joshua the son of Jehozadak the priest: 956 Remove from him 
the filthy garments. 957 But was he then wearing robes soiled with filth? Rather to every 
thing one shall go in the form proper to it, for there are two forms; there is a helpful one 
and there is an inimical one. And there are yet two more. They were told to strip him of 
that befouled shape that he might be dressed in that form which he was ordered to put on. 
Likewise, Nebuchadnezzar was ordered to take off the form of a man and put on that of a 
beast. 958 Even though God called him his servant, he was still punished for revealing a 
secret thing. Likewise that Zedekiah whom the king ordered to have his eyes put out for 
revealing a secret. 959 It is not that secret which your forefathers said, that Abuchadnezzar 
ate a live rabbit, 960 but something else entirely. But after Nebuchadnezzar received his 
punishment, he was returned to the form of a man and his fear fell upon the animals: for 
he rode upon a lion. 961 Likewise concerning Daniel it stands 962 that God sent an angel to 
him, that, that was his own form. 963 And so here. First everyone must come to that form 
that fear will fall upon the animals, then a higher thing may dwell on him. They do not 
put precious things like gold on trashy things, but gold may be put on copper or brass. 
Likewise Jacob when he went to Esau went in his form. Similarly, when they were both 
in the womb, they struggled with each other and each wanted to come out first. 964 Just 
like now: They are in the womb, and it is not known which will come out first, whether 
Jacob or Esau. 

701. Just as concerning Rabbi Simon when he went to one 965 place all became a 
fellowship, 966 so I took you as Brothers, that is: that I wanted to lead you to one chamber, 
and only there would you have thereafter been called Brothers. 

702. When they insult you, it is necessary to bear it even if they say to you, Donkey, 
surely that is against God, you must think to yourself, it is so. 

703. Iwaniewicz said, It is absolutely necessary to go to that thing by night, that is in 
darkness, for in the daytime that thing would be open to all. And first was an iron bridge 
which he showed his servants from afar; having ordered them to rest in a nearby inn 
(and), he himself went under the bridge. The second bridge was copper and the third was 
gold & & ... At the end they gained victory as was said above. 967 1 took you so that you 
might help me and be my guards, for I must go to a very frightening and powerful thing. 
Everyone would have done that which belonged to him, and you would have guarded 

956 68+Heb: Hessiru meolow begodim hazaim 
957 CfZech3.4. 

958 Dn 4.32 ff 

959 2 K. 25.7 
960 Ned65a,LamR2.114f 

961 CfDn 4.29 ff 

962 68+Heb: Eloho szolach malucho 

963 Dn 6.23; 324 

964 Gen 25.22 ff 

965 68 pewno (a certain) 

966 Cf Zohar Hadash ki tavo 60a 

967 Cf, 138, 139, 397 

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such a thing. If you had been shown as much as the point of a needle then a high gate 
would have opened for you. 

704. That parable which I told you: Koi bir humez, you thought carelessly that you 
would make a new barrel with new words and you would make bir, and if you had let me 
know, then I would have said to you that all bir is humez. NB: Koi bir humez to clear 
away all leaven. 968 

705. There was once a very wise prince who asked his father for permission to go on a 
voyage. After having given him great wealth for the trip, his father gave him the 
command to spend his money freely wherever he went, saying to him, What God has not 
supplied you, men will add to your virtue for the gifts you give them. The prince rode off 
on his way, obedient to his father's command. Having come to a certain town, he found a 
great uproar there and a large group of people mobbing together. When he asked what the 
matter might be, he was given no answer. He then took himself to the place where the 
crowd was gathered. Coming to a tower, he found there many gentlemen gone raving 
mad and wrapped in chains. He asked why that should be and was told, There is a certain 
princess here whose beauty is unequaled throughout the world. Whenever she comes into 
view, anyone who looks upon her is seized by passion and goes mad from love of her. 
Just today, they told him, the king's courtiers have determined to keep her in concealment 
and permit her the freedom to walk about only in the royal gardens, but not through the 
streets, and to permit no one to enter the gardens. When he'd heard that, the prince was 
enflamed with the desire to look upon her beauty. He went to the man who kept the 
gardens and, having bought him off with a great sum of money, got ready to enter the 
gardens. The gardener said to him, You know what? Put a peasant blouse on and disguise 
your head to seem covered with sores. Do what I do in the garden and then you will see 
her. And so he did. The prince saw a bower in the garden in which lay all sorts of musical 
instruments. He picked up one instrument and began to play. The royal marshal heard the 
beautiful melody and came over to him, begging him to play on. After having spoken 
with him, the marshal praised him highly to the king. He said that he had never in his life 
heard such a great virtuoso. The king was seized with curiosity and asked the prince to 
join in with his orchestra. After he had played together with them, the prince was ordered 
to play solo. The king was enormously pleased and said, What a shame it is that his head 
is covered with such nastiness, for I would like to have him for my orchestra. He 
showered the prince with gifts. But the prince gave them away to the king's servants the 
moment he received them. He appeared a fool to the king. The king asked him, Why are 
you giving your gifts away? The prince replied, It is enough for me to be in your gardens 
and I have sufficient to eat. What need do I have of money? When the princess heard 
that, she came to take part in the concert. The moment the prince saw her, his face 
changed suddenly and he nearly went mad. All the maidens who surrounded her began to 
laugh and said to her, Even this scabby fellow loves you so much that he has nearly gone 
mad. The prince, having regained his strength as much as he could, continued to play so 
sweetly on his instrument that he brought the princess great ease. The maidens, laughing 
merrily at the sight of her and making fun of him, asked him, Which of us then is most 

968 Frank is punning on Hebrew bi'ur and German (or Yiddish) bier in connection with the ordinances 
against leavened matter during Passover. 

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pleasing to you? He answered, I love the princess. She has taken my heart. The princess 
herself became aware then that the prince was without the deceit of ordinary men. She 
recognized in him the wisdom and dignity of a prince, ten times beyond that she herself 
possessed. She ordered the maidens to disguise him in woman's clothing and to lead him 
to her by night so that he might play tunes to her on his instrument. After she'd gotten 
him a little tipsy on 969 wine, she ordered him to dance with her maidens. He danced 
wondrously, for he was more proficient than they. After he'd gotten merrily drunk, and 
being a little stirred by the dancing, he let the covering fall from his head. The great 
beauty of his hair was revealed to all. Everyone discovered immediately that he was far 
from mangy. The king himself found out about it and sought to have him brought to 
trial. 970 

706. There was a king who wanted absolutely to capture Switzerland. He held a council 
with his ministers concerning it. It was advised that he send spies, who would determine 
an appropriate position in those mountains through which to enter with the army. They 
returned and said that they had already located a place by which it would be possible to 
enter. A certain jester at the royal court came and, with a smirking expression, ridiculed 
the king's plan. The king asked him, Why he poked fun at the point? I am laughing, he 
says, that you have faith that they spied out for you a way to enter with the army; you 
want to surrender the whole army to an utter abyss. First, you should have ordered them 
to spy out a way by which you could retire in case the enemy encircled and surrounded 
you, or your retreat will be blocked. The king realized that the jester was right. He sent 
spies again, to find a suitable place for retreat in case of being surrounded; but they did 
not find one. They returned and the jester was proven right. So are you: first you should 
have decided how to get back from there and not just how to get in. That, that is what 
stands: The eyes of the sage are in his head. 971 Right at the beginning, look ahead to the 
end. That is how it should have been for you. 

707. When Rabbi Mardocheusz told me of the 10 Sephiroth and drew them on paper, I 
asked him, What is this? He answered me, They are houses. I asked him, And where is 
there here a privy? For when they build houses don't they always allocate a place for a 
bathroom first of all? When they build houses in Bucharest they dig a very deep hole in 
the ground first and then they spill quicksilver there to bore through the earth as deep as 
an abyss. Then they build a privy on top of it; and only then do they put up a house. 

708. How could you not perceive when I said to you in Iwanie: Gadu illuna beram ikier 
szarszohi beiare schewiku 972 You cut down a tree, truly, the foundation of its roots 
remains in the ground. That signifies that all the religions that have been till now, even 
the First and the Second who you had, have only been temporal. All must be cut out, for 
all of them are only branches of the tree and all grow from the tree of death; for when 

969 68+ dobrym (good) 

970 In addition to what was written about this dictum in my essay the Chronicle, 107, supplies a pertinent bit 
of information about the prince's wig on the level of daily experience in the Company, matching that of the 
turban in Shabatian myth. 

971 Eccl 2.14 

972 CfDn 4.20 

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they cut off branches, they dry up thereafter and that, that is what stands with you: Until 
every kingdom turn backwards they will not endure: 973 that is, that all will be cut off. But 
in truth, the foundation of the roots [is] in the ground, therefore it is not necessary to look 
upwards. Like when they give a dog grub, it looks up. I wanted to catch hold of the 
foundation of the root, so you could then have caught hold of me and we would have all 
held on to the tree of life, not fearing either the ones above or below. Even so, the 
ancestors said this word: When we grasp the tree of life & & ... for they knew that there is 
a tree of life and understood that they would hold on to it by words, 974 but they did not yet 
take hold of it nor do they even know where its place is. 975 

709. Traveling once with a company made up of several wagons on the road, there was 
among it a Frenk with his very wealthy son; they had good confitures with them. The son 
bragged that he was a great knight and feared no robber. When we came to a forest to 
stop for the night, everyone went to sleep, and I having taken a mat, went off a little way 
from them and having tied the mat in the air to four trees, started in beating on that mat: it 
gave out a great echo, which could be heard from afar. I myself called out in a voice full 
of pleading, as if I was begging robbers, saying to them, Take what I have, but only spare 
my life. Having heard that, the company fled in one wagon leaving all the trinkets behind. 
I came back to the wagons, and having taken the preserves and all the good things they 
had, packed it in my wagon. I did not touch any money at all. I found a pair of pistols 
belonging to the Frenk, after having fired off some cartridges with which, I charged them 
with cheese. In the morning I began to call to them that they should all come back and 
not be afraid, saying, Even if a robber should come here I would meet with him. They all 
came back and seeing that nothing was missing from their money and trinkets, they gave 
thanks to God. When we drew near a town I treated them to the confitures. The son of the 
Frenk recognized his confitures. Angered with me, he snatched up his pistols, wanting to 
shoot me. But of course he raised a laugh when aiming them at me. It was seen that they 
were full of cheese. 

710. You were not able now to bear looking at Esau in the face or even from behind; 976 
how much the more so at Jacob. But I do not wish to speak of him now, until a certain 
thing arrives. 

711. You will come to the degree which casts fear and then to that, that man be in 
wholeness, 977 as was said, which may not be except with the help of that Maiden. She 
must teach what to do in order to come to those things and afterwards to God himself. 

712. A certain king had several sons. One son was extremely wise, knew all the arts, and 
moreover was expert at the craft of skillful theft. The kingdom would not come to him. 

973 68+Heb: at tissapech hamalches leminus; 368 n 

974 Prv 3.18; Like this text, common usage and the Zohar (see 1.11a) generally understand the Tree of Life 
as the Torah. , 

975 The symbol of the root (of the soul, of the divine attributes) cp Lurianic and Shabatian texts, recurs in 
the following dicta. 

976 609 n 

977 238 n 

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He rode away from his father with a good sized fortune, into the world to seek his luck. 
He came to a big city in which there was a king who had an incomparably beautiful 
daughter. He took himself a house at [the place of] one old landlord, very stingy, who had 
a beautiful wife. There he showed over time that he had all the sorts of comforts for 
himself. He said to the lord, I heard that here at [the place of] your king there is a great 
treasure. You know what? Come with me, we'll go there to steal it, for I am very skillful 
at that craft. The greedy man agreed to it and after having gone there at night, they made 
a hole in the treasury wall and after having stolen a great lot of wealth, they closed the 
hole back up so artfully that it could not at all be discerned how the theft had been carried 
out. In the morning, the king was informed that the treasure was stolen but how it had 
been done was not known to anyone. He was advised that after having kindled some 
straw in the room the smoke might be seen to gather and that that would be an indication 
as to where the hole had been made in the wall. So it was done and the place was shown. 
The king ordered that in the place where the breakthrough had happened, a vat of pitch be 
put in the center so if the thief dared come again, he would fall into the pitch and be 
unable to escape from there. The two came a second time to steal, but the prince figuring 
that there some trap must have been made for them, said to the old man, The first time I 
went through and you stood guard in the courtyard; now you go in and I'll stay in the 
courtyard. So it was done. The old man having crept through the hole, fell in the pitch 
and began to call out to the prince to help him. The prince said, Stick up your head and 
I'll take you by the head and pull you out. After he had stuck up his head, he cut it off, 
and the body remained there in the pitch. In the morning there was found in the pitch a 
body without a head. The king, very surprised, wanting to identify the thief, ordered that 
it be brought to him. The king ordered to carry the body from house to house thinking to 
himself, When the wife sees the body she won't be able to bear it and will start crying, 
and from that will be discovered a trace to recover his loss. The prince having figured 
that out previously, after returning at night to the miser's wife, said to her, Know that 
your old man is dead. Look here: I'm young and you're young, let's get married. That 
suited her fine. She, hearing that they were carrying his body from house to house, said, 
What will I do? I won't be able to keep from crying. She had two children. The prince, 
taking some boiling water, burned one of them. The child cried and the mother with him. 
When that body was brought round, it was seen that she was already crying over her son 
who had been burned. Coming back with the body they had not been able to determine 
who the thief was. The king ordered that body taken and hung at the gate, with the order 
that no man pass through the door of the gate to buy wood, but only women alone, and he 
posted a sentry to take note of anyone who wept after seeing the body. When the young 
woman lacked firewood, she said to the prince, What shall I do now? I will not be able to 
hold back a tear when I pass there. The prince said, Wait for me a bit. Having gone out 
through the gate himself, he bought several wagons and on each there was a cask of 
vodka. In the morning he drove near the gate and overturned one of the wagons into the 
moat, then he went by himself to the guards who stood there, asking that they come assist 
him. He, after having given them a good Trinkgeld, 978 they summoned the superior and 
asked that the guards go help him. When they got down there, he gave them a lot of 
vodka to drink, got them drunk and they passed out. He had prepared himself a lot of 

! Genii, "tip" or in this case "bribe" 

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priests' frocks, breviaries and rosaries. Pulling off their clothes, he stripped them bare and 
dressed them in those frocks and after having put the beads and breviaries in their hands, 
he took their arms away from them. That dead body he took and cast out at a secluded 
place. The next day the king found out about it. He was advised to make a great ball and 
having scattered heaps of gold about, and having given permission to all to leave, pay 
attention from a corner who was the first to take the gold by theft. What did the prince 
do? Having seen through it, he smeared his soles with pitch and stepped carelessly about 
where the gold lay so that it stuck to his feet. At the end of the ball the king saw the gold 
was gone and no one knew anything of the thief. Once more he gave a ball and scattered 
gold giving orders that no one be allowed out of the palace to sleep and that it be 
diligently noted if anyone had pitch on his soles. When everyone was detained it was 
seen that on the prince's shoes were gold pieces stuck in tar. The soles were cut off as a 
sign so that he could be recognized the following day. The prince having caught on went 
from one to another of the guests who slept there and cut off all the soles of the shoes. In 
the morning it was seen that all lacked soles. The king ordered a third ball given. Again 
he ordered all to pass the night there. Near the door to the ballroom, he ordered his own 
daughter to lie upon a bed of gold and to put on all her jewels, having given her a little 
paintbrush in hand, so that when the thief came, she could mark him on the side without 
being noticed. The prince came by and stole what she had. She put a paint mark on his 
forehead. He perspired and having wiped it off, noticed the sign on his forehead. He took 
the paintbrush too and likewise painted all who lay in the ballroom on their foreheads. In 
the morning it was seen that it was the same trouble as at first. The king orders up a 4th 
ball and again lays his daughter down covered with diamonds and around her bed he 
makes an unnoticeable pit at the bottom so that when the thief steps close he will fall into 
it. That one, having come close to her to steal, fell in the pit. What does he do? He started 
screaming in the pit that the king's palace is on fire. Everyone arose from sleep and 
started to flee from the hall and all that passed near the secret dungeon fell into it, one 
after another. Once more the king failed to determine the true thief. Finally the king 
figured that this must not be a simple man and that it was rather to demonstrate his art, 
even theft, filled with achievement. He ordered it proclaimed: He who had committed the 
theft, would be offered his daughter as wife. At that time the prince then revealed himself 
and so it happened: He took her as his wife and reigned after her father. 

713. A certain peasant was able to handle snakes and with his charms he could carry 
them in his bosom and in his sack without fear. The snakes were obedient to his every 
order. It once happened that one lord having driven there, came across the peasant lad 
amusing himself with the snakes. He said to him, If you know well how to handle them, 
then it is your good fortune; but if you do not know how to get along with them, then I 
advise you that you give it up completely. The lad bragged that he knew his art well. The 
lord said to him, Try this: Take some water in your mouth and have the snake drink from 
your mouth; then vice versa. The lad did so. The lord said to him, Spit in his eyes. The 
boy did it. The snake, aggravated, jumped and bit him. The lad began to beg the lord to 
cure him. The lord ordered the snake to go himself and draw out his own poison. The 
snake began to beg the lord, by all means not to make him but the lord did not heed any 
of his wishes. So the snake had to draw his own poison and the boy was immediately 
cured. Thereafter he said to him, From this day, if you don't know how to handle snakes 

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do not act as if you can do it. So with you. You know nothing. Indeed I said to you, 
Where that great treasure is, there lies that snake and you wanted [to take it] by 
yourselves. If not for his great grace, you would have been bitten. 

714. If Solomon had not given that ring to Asmodeus and kept it himself then he would 
have lived till now and not have needed 60 knights as guards around him, for he would 
have feared nothing, and would have been able to overturn the world. But he himself did 
not recognize the great power that was in that ring; even the queen of Sheba, who gave it 
to him, did not know its power well. But Benaiahu knew more than Solomon, for he said 
to Asmodeus, 979 The name of your lord is upon you. 980 You did not want to be in that 

715. 1 said to you, Beware of the cross. For the way of the cross goes here and there, and 
splits into 4 directions, so it is possible to go astray. 

716. The four who went to Pardes, to secret places: they saw there a thing such as the 
understanding could not bear, and therefore they were not able to endure it. Even that one 
who left peacefully did not know what awaited him in the end. 981 But that Pardes is a 
little thing against that to where we are going and therefore I cannot tell you, for you 
could not grasp it with human understanding. I led you far from that place, and you 
already began to make a mess; 982 therefore, What if you would have been near? Just as I 
received that religion and observed none of its ceremonies: If it is a good thing why do I 
not keep it as they; if it is nothing, why should I enter it? And you do not know about that 
word I say, that holy Das in Edom. 

717. Now I cannot open my mouth at all; but the time will come when I will say one 
thing to the nations. The Jews will hear it from the nations. The nations will not 
understand it, but the Jews will understand, and through it a great many without number 
will be redeemed. 

718. Either I will go from here, and you remain, or you will go from me, and I will stay 
here. And even though we will not be together, still we will all serve the same God. 

719. If you had been in that place where you would have been given money, then you 
would have asked there that only one also go with you to serve. He would have been able 
to go 1000 leagues in a day, but you would not have been able to go more than 400. 

720. 1 would be very happy if money came to me, so I would be able to travel to another 
land, so I could be my own envoy. 

721. The gods made it so that man not keep death in mind, for if he paid attention to it, 
then he would have no will for anything and thereby not occupy himself with anything; 

979 68+ Aram: szmo demurroch oloch 

980 265 n 

981 Hag 14b 

982 Ms matwac, pips mqt-, mqt-, "confused"; mata(czycz), "cheat" 

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and for that purpose they keep him busy with other things. I wanted to turn you away 
from those thoughts with which the gods fill you, so that you could come to life. 

722. There was in a certain land a king and his family, known as the Children of the Sun. 
There [in that realm] it was the custom to consecrate every beautiful girl child in this 
way: first, they would be brought to the temple; thereafter they would be consecrated 
there and given a veil for their face, so that no man might look upon them; thereafter they 
were brought to a house where there lived none but the female sex, like nuns. When the 
time came to bring them to the king, they would be sent to the royal palace with an old 
woman and there they would wait for a short time in nearby rooms, until they stood 
before the king. Then she would be led before the king. But even after her maidenhead 
had been taken, it was permitted to no man to look upon her face. No man could take her 
but one to whom the king gave permission; he could take her. Such a husband would also 
be consecrated through her. That king had 4 sons. One of them was brave and reckless. It 
happened once that when one of those maidens was being brought to the anteroom of the 
king, that prince came along and having bribed the old matron, took the young girl's 
maidenhead. When the maiden stood before the king, she fell upon her face, saying, O 
king, my lord, I am not worthy that you touch me, for your son has dishonored me. The 
king said to her, Do not be afraid of anything. Sit here. On the next day the king 
summoned all the relatives, and after telling them what had occurred, ordered them to 
judge. It was decreed that the old woman be burned alive. But the prince cannot be tried 
like common men, they said, for he is the heir, and you are old already. He might even 
succeed to the rule of the state and therefore there is no criminal sentence against him. So 
with me: I called you Brothers and Sisters, therefore you could not be judged as are other 

723. That door has been closed more than 5,000,000 years and the thing has been 
standing so long it has become overgrown, so that one cannot even see where the door is. 
It is necessary to employ a lot of trouble and effort to find the door, and open it. It must 
be done with blood. Have I not many times shed my blood? for without blood it cannot 
be opened. 983 

724. You were the first who followed me. Why were you not like those of the tribe of 
Benjamin who jumped into the sea first? Therefore they were worthy that kingship come 
forth from them. 984 It was proper for you to have leapt first into the sea, that is: to trample 
all laws and religions. It is a custom in the world that the army go first during war, and 
the king and his relatives come last. If the king and his relatives went first then the army 
would have greater courage. I went before you on that road; you ought then to have not 
been afraid and feared nothing, but only to rely on me, as it stands, 985 Even though I walk 

983 The reference is not only to the loss of the maidenhead (as in the previous story) but to the matter of the 

Ayalta (the Shekina) and her giving birth, cf. Bbat 16ab, Zohar 2.52b, 119b. The image is encountered in 

connection with Luria and Shabtai Zvi. See Lenowitz, 1998, 135, 159 f. 

984 MidrashTehillim 114.8, (cf 1 S 9.1) 

985 68+Heb: Gam ki elech begie calmuwes lau iro ro ki ato imodi 

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in the shadow of death, I fear nothing, for you are with me. 986 You had bitterness from 

725. The deliverance from Egypt was not in wholeness for the one who redeemed them 
from there was a man, but the foundation of redemption is from the/a Maiden. Just as I 
said to you that David and that one who was the First were secretly of the female sex, 987 
and were called deliverers. But there it was secreted in words; but here it will be in the 
open. Therefore we will go forth from this estate where it is only speaking, and here we 
will enter that religion which is the peel before the fruit; and here it is already openly said 
that deliverance will commence from the/a Maiden, and they pray to her, just as at [the 
place of] that one who spoiled all the foreign gods in his time. 988 So you see that now all 
the kingdoms change. And I took you so you would be holy, that from that dark place a 
thing erupt; for absolutely from that darkness in which all evil is, all the good which is 
hidden will sprout. You did not understand when I said to you strange and bitter things 
that beneath that covering must be good things, as with Moses, who was in a basket 
smeared with pitch and mud, and in the middle of it were hidden good things. 989 Likewise 
you had to attend to those Baatakaben, who said to those two wise men when they saw 
that verse: A stranger when he approaches must be put to death. 990 They said to them 
when they fled, You are not wise, for when you have already come here you are no 
longer strangers. You ought also to have understood, that when I show and say to you a 
strange thing, that good lies hidden within it. 

726. In my youth during the winter I took planks and with my lads stopped up the water 
so it flooded all over the town. Later the water froze. On top of it we sprinkled snow, so 
one couldn't tell it was slippery. That was at night; whoever passed that way during the 
day slipped and fell, and I stood guard, and stuck out my hand right away, to lift him up, 
and then pushed him again and he fell again and I started to yell for people to hurry over 
and laugh at him, saying to him, That's good that you fell. I did that to Jews, Christians 
and Turks. Then I sprinkled water by the doors, which when it froze, every time someone 
wanted to go out across the threshold, [he] would fall right away. 

727. When I was young, studying in szkole, I incited the elementary school teacher 
against his wife and irritated them mutually, so they quarreled. Then I took a rolling pin 
and gave it to her, so she would throw it at him; and when she did, he beat her plenty, and 
they cursed powerfully. At that I came to him, asking him that he explain one word to 
me. He answered me in anger, Kiss me where &... and a lot of other filthiness of the sort. 
The next day when the time came to recite for him, and when he asked me about that 
word, I gave him the exact same answer as he had given me then. Angered with me he 
asked, What did you say? The same thing like you explained to me when you were 
quarreling with your wife. He threw me out. After I came to Mother, I said my teacher 
had gone mad. 

986 Ps 23.4 

987 447, 552, 609 

988 Abraham and his father' s idols, Gen R 38. 13 

989 Ex 2.3, cf Ex R 1.24 

990 68+Heb: Wechazar hakorew iumos; Num 1.51 

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728. All things appear as three, just as I told you of that hunter who saw the bear in three 
forms and had to know at which he should shoot. Likewise before Abraham stood three, 
for he was the first and did not know, therefore those three had to come to him; 991 but I 
must go seek and follow them. And you do not know which to seek and in which of the 
three to have faith, therefore you have only to be silent. 

729. That Christ is the foreword 992 which is nonsense and that is before the fruit. He came 
thereafter to show the wisdom to which one must depart, and he himself would have led a 
great thing out into the world if he had not betrayed his mission; if he had not gone 
among the Pharisees to give instruction, he would have done well. 

730. You fell to the left. It is certain that the left is a great and very precious thing. But 
the left is two-fold; one is before the fruit, the other is good. 

731. Noah and many with him fell to wine, which they got drunk on. 993 But there is good 
wine, as it clearly stands that Jacob brought it to Isaac from afar. 994 

732. Truly Jacob did not come out towards Esau to make war, for he came with women 
and children; but did Esau not come out towards him with 400 men? 995 Moreover, why 
did Esau not go to Jacob when he was at [the place of] Laban? 

733. 1 told you: I planted a vineyard. It is the custom, that when a tree or vine is planted it 
does not immediately bear fruit, but the tree must first grow and thereafter comes forth 996 
fruit from it. Therefore you do not see now. 

734. When my help comes to me, I will ask for you that she have mercy on you, that you 
may be permitted to come near my court. Just as it stands, I hurried to scatter and pull 
down, so shall I hasten to build and plant. 997 1 admonish you this, when you could not 
cross that little path— and notice how you fell — be careful when you are away from me, 
so you can get up that mountain. The foundation is to have stability. Learn from me: Just 
as I now am in distress, almost without bread, and yet my faith in the help of God 
remains. Not to say anything evil of anyone— even though they do badly, take it 
kindly— and say to yourself, Surely I merit it. Also say nothing good of anyone. Also 
when I order every one of you what to do, see that you perform it and not do less. 

735. At [the place of] that Brother there are very many rooms, for every power there is in 
the world there is for every one— individually— a room there. He himself has the key to 
every room, like to child-bearing, rain, resurrection and so on; everything is there. But 

991 Gen 18.2 

992 Jn 1.1 


See 31, 657 nn. 
Gen 2' 
658 n 

994 Gen 27.25, Zohar 1. 142b 

995 . 

996 68 lacks "but. . .forth." (homoioteleuton) 

997 CfJer 31.27. 

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there is one room to which he also has the key, but which he may not approach, for his 
power is weak; and that power which is there in that room will not permit him to take the 
key in his hand. It is called Hayder Harusi. 998 1 would give him advice by what means to 
take the key and to open that room. And therefore I set you up as Brothers and Sisters, 
just as it is at [the place of] that Big Brother. For it was my will, that they open to you the 
4th direction and that direction is Ziifen, the north. 999 If you went there to him then all the 
rooms mentioned above would be opened to you. There nothing would have been told 
you; but by showing you the powers being there, you would know everything. And if you 
had come to that closed room, everyone would have seen his fortune there. The very 
same fortune [about which] you yourselves would have been admonished that you listen 
to me, so that you, God forbid, not fall, for the fortune would fall. There everything 
everyone has done since coming to knowledge of the faith stands written in one's own 
hand. Also the entire future up to the very end stands written there. I wanted you to see 
everything there and bring me information from there. Even though my heart knows all 
of the words of Baalam, 1000 it was my will that I know what is there better than those 
great powers. You would also have heard there the proclamation coming for this world, 
of [which] it is said, Truly the foundation of that root remains in the earth. 1001 For when a 
branch is cut, even though the leaves on it are still fresh, they will yet wither; but the 
foundation of the root never rots. In a short time it will begin to sprout and put forth 
flowers. There you would have known and heard what that Das is and the whole road 
which it is necessary to tread. I cannot now tell you of the foundation of that root. The 
cutting off of the branches signifies the death of religions, but the foundation of the root 
remains in the dirt, therefore it will be, Shake yourself free from the dirt. 1002 There grow 
those gold trees with gold fruits upon them. Those gold trees will also give fruit good for 
eating and another three things which I cannot reveal. If you ate that fruit, you would 
know everything. If you could have brought the fruit from those trees and stood guard so 
that no one could come near it, then all the kingdoms of the world would have been as 
nothing in your eyes. Now I must go by other means, without Brothers and Sisters. And 
when I tread all the roads, then that closed room will open and the Big Brother will be 
astonished at the little man who will be there, at how the power of all powers flows from 
him. /:Here the Lord showed the height of one cubit with his holy hand.:/ In the year 
1778 when there was war between the emperor and the Prussians, a thing was prepared to 
come forth into the world and you would have come one degree higher near one thing. 
By one thing alone was the affair beyond those two and you. That war had to cease until 
[that] was fulfilled. But now when war awakens in the world, I will have to take men and 
be careful to heed me then in all things and not think twice, even though it be against 
nature, and not to ask for anything at that time. It will be that, Just as I hastened 
everything to ruin by that decree, so will I hasten to plant and build. 1003 If you do not, God 
forbid, listen at that time, then, God forbid, you will fall, Do not listen to any man in the 
world, nor to any laws. Now it is promised me from one place: When my help comes to 

** Sic 655 n 

999 Zohar 1.40b, 252b, 2.67b, 2.130a, 173b, 3.149a 

iooo ?6n 

1001 Dn 4.20 

1002 68+Heb: Hissnaari meafor; Isa 52.2 

1003 734 n 

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me, so you will come forth from that downfall and darkness into which you have fallen, 
and I will come forth with you; and from there on be very careful. 

736. Just as the road to that Maiden which I revealed to you, upon which no thought of 
yours has fallen, is as high as the sky is above the earth as against that road you have 
come; just so those things I will reveal to you, as against these [latter] will be as far away 
as east is from west. 

737. The foundation of the upraising is in Poland. There one must raise up. 

738. 1 told you in Iwanie 1004 about the robber who attacked a certain company. Having 
stood forth against him, I fought with him, saying, What you see me do, do likewise. 
Throw your armor off and fight me unarmed. That's what I did, lots of things like that. So 
it was for you to be obedient to everything I ordered you. 

739. A certain prince came to a certain princess incognito. She immediately recognized 
after discussion that he was a prince. She said to him, I see by your behavior that you are 
not a common man. You must have grown beneath a bright sky. Tell me the simple truth. 
Who are you? He answered, You are right. Even so I cannot tell you who I am. I will 
only tell you that when we come together, there will be none our equal among all the 
kings. So I wanted that you be beneath a pure, bright sky, and you went into darkness. If 
we had both united there would not have been our equal in the world. 

740. Those branches may be cut, even the tree may be cut away from them, but the roots 
may not be cut out; and that, that is: 1005 Truly the 1006 root remained in the earth. 1007 

741. Before that Maiden there will be no fear, but before that thing which will come 
before her, there will be great fear. 

742. How could you want to do strange deeds? For that one who has knowledge of 
attaining a thing may do it through his deeds. Zar Zer; that is: that the Zar is made a Zer, 
and the Zer, Zar. 1008 But he who is not capable of it may go mad— There was a certain 
Jew. He was traveling to Turkey so he could preach a sermon there and collect alms for 
it. My father advised him, Why trouble yourself with sermons? I would advise you that 
you will be able to collect more groschen this way: It is the custom with Turkish Jews 
that, when a Christian comes and allows himself to be circumcised and becomes a Jew, 
they pay him handsomely. Act as if you too have been circumcised recently and that 
thereafter you want to learn the Alfabeta. But one must have an attestation for that— that I 
will sign for you together with the local judges— about how you were a Christian and 
have now become a Jew. That is what the Jew did and having taken the attestation, he 
headed for Turkey. After having reached there, he began to pretend thereafter as if he had 

1004 68 lacks "in Iwanie" 

1005 68+ Aram: Bram szarszohi behare szewkue 

1006 68+ Grunt tego (the foundation of that) 

1007 735 n 

157 n 

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just learned the Jewish alphabet. But on those days when they took the Laws of Moses 
out of the ark he would fly to it and begin to kiss and hug like a novice dying for a new 
faith. After 8 or 9 years he collected some 9000 ducats. Being afraid that the money 
might be stolen from him, he bought a patched peasant coat and sewed his money in it. 
Returning back, he went like a beggar from house to house, begging bread so no one 
might even give a thought to his wealth. Once he lay down in a dung heap and when he 
was fast asleep, another beggar passed there and having snatched the coat, went off. 
When he awoke, he felt full of bitterness, seeing all his work without fruit. What does he 
do? He plays mad and goes around the streets and corners of Istanbul with a large staff in 
his hand and singing and shouting in the streets. A lot of people gathered all around from 
every direction to look at the loony. That went on for several days. Then once he spots 
the beggar dressed in his coat among some village people, jumps on him and catches hold 
of it to make him take off his coat. That beggar did not wish to return it. The people 
present there yell at him, Give him the rag. We'll buy you a better garment. Give in to 
what the madman wants— for among Turks madmen get great respect. At their words he 
took off the peasant coat. When he got it back, he said to the beggar, Now you take the 
staff and be mad because I don't want to be a madman anymore, for I have already 
recovered my loss. So is it with you: He who knows how to do strange deeds can do 
them, for the moment he has done them and caught sight of his thing, he regains it and 
says to him in whose hand it was, You take this staff & ... as was said; but he who knows 
not [what it is], how can he go seek something? 

743. You must now understand not to touch anything which belongs to me; for the 
instigator stands and instigates you. Therefore I dismiss you and stand to the side, that 
you may not be instigated until the time comes, and at that time what will be, will be. 
Even if Mateusz said that you should do something which belongs to me, ask him. If it is 
by my order then do it; and if not, do not do it. And if I do not order it, and he speaks to 
you in my name, that, that danger falls upon him and not upon you, for I cannot tell him. 
But in worldly things you may do what he tells you. 

744. There is a certain Sched Jehuda, and he is several thousand years old. He is very 
learned and wise; he has a great treasure beneath his hand; he has the power to live 
12,000 years. Since a certain divinity is found in the world in whose power there is a well 
[and] whoever bathes in it may live 12,000 years, by his wisdom he came there and said 
he was one of the gods. The divinity took a liking to him and he bathed in the well and 
went away. Now he is king of the seydym, he knows well, that he who will make the 
repair, will be in the Edomite religion. He also has a great longing, together with his 
lords, to enter that Das. He seized treasure and wanted to bring it to me, but rebels broke 
out against him and started war with him, saying that part of it was theirs and likewise it 
belonged to them to bring it to me; but, the time has not come yet that we release that 
treasure from our hand. By his wisdom he destroyed several of their towns, so they did 
not even have a place to rest. He also let down a great rain and hail so they could not 
chase him. Before I can send you to that Big Brother, I must first send you to him. He is 

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not the one who lives in Olsztyn, 1009 for that one is only a lord, whereas he is a king and 
may give men power and the stature of one and a half ells but no more. 

745. The Baatakaben have power over the seydem. 

746. One must strip off all the laws, just like the High Priest: When he enters the most 
holy place, he bathes first and also bathes again after having come out. 1010 Likewise here: 
When we enter that estate, we must strip off all laws and speculations. I wanted to give 
you Das, so you might do and not talk, only be silent, as it stands: 1011 The burden of 
silence; 1012 but not laws and that, that is a parable about the voice: Still water runs deep. 

747. 1 chose you so you could be just like the heart and stomach of the whole Company. 
When the stomach eats all the limbs are healthy and powerful. Otherwise, all the limbs 
grow feeble. So with you: When you are hungry, the whole Company is unsatisfied; and 
if you are satisfied, it is all satisfied. There was a certain republic. It had 12 heads who 
ruled it. It happened that war broke out with the enemy. The 12 great ones put a tax on 
the citizenry, to carry on the war, but they reveled and enjoyed themselves. The entire 
people was exasperated at this, saying, They are enjoying themselves while they heap the 
burden on us. And from that convention three were sent to them as envoys. When the 
envoys came to them from there, the 12 sentenced them to prison and for a period of 
three days it was forbidden to give them either food or drink. At the conclusion of that 
time, they were ordered to appear but could not stand upon their feet on account of their 
great weakness from hunger. They were asked, Why do you look so poor and do not have 
the strength to stand up? — On account of our great hunger, they answered. You see now 
that all the limbs, the 12 said, must be weakened because the stomach is empty and the 
heart aches thereby. So are we your stomach and heart. When we do not eat, the council 
is ruined and you, the limbs, will all be weakened. With that they went back peaceably. 

748. 1 saw a dream as if I were in a church, totally naked except for a gray cloak such as 
the Jesuits wear, but the chest was bare like the breasts of a woman. The priests were all 
prepared for the Resurrection service, but only one priest wore a cloak like mine. All 
present thought that they would raise something as was the custom at the Resurrection 
service, but nothing was raised except that priest came to me and sprinkled me with pure 
water. All the people present laughed, that I was dressed in such a cloak. I wanted to 
cover my chest, but in spite of all my endeavors, it remained bare. 

749. Her Highness saw that the entire Company was brought to Judgment, men 
separately, women separately. But the Lord stood to the side and everyone was judged 
who was to come to life and good deeds were deliberated. Ewa Jezierany was there too 
and one came forth to bear witness for her, saying that she had been in prison for 
Chacham Jankiew. 1013 But for Her Highness they said: You need not stand trial, they will 

1009 347 n 

ioio Yoma and the 'avodah of Yom Hakippurim 

1011 68+Heb: Masso dumo 

Isa 21.11 



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inscribe you in the Book of Eternal Life and they said to her three times: Lehaim To Life, 
To Life, To Life. 

750. On the 5th of May, 1784 Her Highness saw a dream. I was in a great and lovely hall. 
I walked around it by myself. I saw that one door was open on the side; there I saw three 
tall men. But the one in the middle, taller than the others, carried a canopy in his hands 
and upon it was a light as if from a candle. I thought that there was a candle there, but 
when I came near I saw that that light, which was great, gave off rays. I became 
somewhat frightened at that. They said to me, We came to inform you that your help is 
near. It seemed to me as if I awoke and saw the Lord, and in the dream I told him the 
dream. The Lord said to me, That was that Sig: [nor] San: [to]. I was very unhappy that I 
had not seen his face. It seemed to me in the dream as if I fell asleep again. The room and 
the three men once more came into view. Wishing to see his face, I raised my eyes, but 
on account of the terrible brightness and rays, I could not look him straight in the face. 
That happened a second, third and fourth time. It seemed to me in the dream, that I was 
seeing him clearly, and I gave thanks to God that I was seeing clearly what I had seen at 
first in a/the dream.— The Lord gave an interpretation of the dream: If you had only 
looked upon his face, then neither weakness nor any grief would ever again have come to 
you, for I know who that was— To us he said: You yourselves do not know what you 
have done. Your beginning was good, for you went from the place of your birth, from 
your Fathers, just as was told to Abraham. 1014 If you had been stable and heeded my 
voice, then help would already have come. I wanted that the assistance be for the whole 
world and you did not want it. Abraham was led to that place where one must go, but he 
himself did not go there. But now one must go, and that place cannot be opened, except 
by God himself. You will see and the whole world will see and be astonished just as that 
whole city was surprised by Naomi. 1015 

751. It is a custom with the Jews: On Friday afternoon they let the children loose but 
before they go out, they must recite before the Director 1016 what they have learned the 
whole week. But I and my friends came to the Director on Friday morning, that he should 
hear us all and turn us loose in the morning already. When the Director would not 
consent to it, we bribed him and his wife, until they consented to it. So with me: When 
money comes to me, I will ransom you, so you may come out to freedom first, and you 
will be free immediately. 

752. There was a very rich Ceralik 1017 in Bucharest who had a beautiful wife. When the 
Muscovites came there, during the war with the Turks 1018 , he took all his possessions and 
buried them in the dirt, but his wife took an old patched dress and blackened her face like 
an Arab. He was a great fool and rejoiced that he was already of the Russian religion for 
he thought he would be entirely free of Turkish rule. At Easter he said to his wife, Now 
dress yourself nicely and wash, for today is a great holiday. Then he took all his wealth 

1014 Gen 12.1 

1015 Ruth 1.19; Zohar 1.81a {sitrei torah) 

1016 The school is the heder, the director, the melamed. 



A folk-healer. 


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out of the dirt, wishing to celebrate that great holiday. But there was stationed there one 
Muscovite officer. The wife did not acquiesce to the demand of her husband. Don't trust 
those men, she said; but he did not allow her to speak, saying, That officer will do 
nothing evil to us for he is of our faith and will do us no harm and on the contrary, he will 
be celebrating. When she was beautifully dressed and the officer caught sight of her 
cleaned up, he took her hand with honor and led her to the church; he ate with them, got 
drunk and took the wife to himself the whole night. The Ceralik asked him why he would 
behave so badly? For is your God not my God? He giving that no weight answered, I am 
on the road. I must eat and drink well and take advantage of all comforts. In the morning 
after having gotten up, he took everything he had, leaving nothing. Again he asked him as 
formerly. He answered him, It is better that I take it from you— for I am of your 
religion— than that some Turks attack you and take it from you. At least I am your 
fellow-countryman. So with you: It is better that you be in patches and held in contempt. 

753. It stands that the winds perform his commands, 1019 for they have a body and live in 
caves; thereafter, coming forth from there into the world, they divest themselves of their 
bodies and make the winds. But when a child is born and reaches 7 years, then his 
relatives go to the supervisor that he give him permission to prove his power. That, that is 
the time of causing the overthrowing of the forest. 1020 When they behave badly, they must 
come forth to wander for 1000 years, and cannot come before their lord, nor mingle with 
him. They are even ashamed to appear before their lord; and when they send one into the 
world, then they give him a pair of gloves and a pair of socks. The supervisors over the 
weather too, when they transgress, must also go into wandering for 1000 years like the 
others. And it also stands concerning the angels: With terrible powers they carry out his 
orders; 1021 that is doing such deeds; but they do not speak. And so you: I told you: To go 
is to do. I will show you God, but I will not speak; and that, that is 1022 the burden of 
silence. 1023 

754. There was a certain very rich merchant. He had an only son whom he trained in all 
the wise arts. Before his death, he gave him his will, saying to him, I give you, my son, 
my entire inheritance, and only admonish you concerning three things: First, that you not 
reveal your secret to your own wife; second, that you not adopt a foreigner to be your 
son, that he inherit you; third, that you not serve [at the place of] a king whose acts and 
bad habits are not known to you. Then he said to him, Here you have all my fortune in 
your hand, to sell freely and to do with as you like, with the exception of the little 
vineyard and garden on the side surrounded by the wall. Do not sell that, come what may. 
The old merchant died. The youth, after the death of his father, began to make merry, to 
throw banquets for his friends and so forth, until he had squandered all the property and 
was left ruined. Nothing else remained to him but one learned bird which was able at his 
command to catch other birds and to return immediately at his call. With this bird he 
went from land to land and by it managed to support himself. After having seen the 

1019 CfPs 104.4. 

1020 Ps 29.5, 9 

1021 CfPs 103.20. 

1022 68+Heb: Masso dumo 

1023 • 

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extraordinary bird, people brought report of it to a certain king. The king asked that he 
sell him the bird for a sum he himself could set. He did so and sold it. The king was 
greatly taken with the bird and made the youth his marshal and he even administered the 
entire country. Everyone loved him for he was virtuous and generous to all. The king 
gave him one of his own three sisters to have as wife. They married and greatly loved 
each other, powerfully and mutually. He had no child from her, for she was entirely 
barren. Later, they took one of the children of the poor and after having given him an 
education, they adopted him as their own son. He reminded himself of the testament of 
his father. The king of whom I know nothing /:he said to himself:/ and whom I was 
forbidden to serve has been good to me. I have taken a foreign son, and that is the second 
transgression. Now I will try the third. I will reveal a secret to my wife. Thereupon he 
took that bird and gave him to a gardener to keep. The gardener was blind and had a son. 
He ordered them not to make anything public about the bird until it was noticed that it 
had been taken away and there was a great tumult. Thereafter the son should produce the 
bird. After having obtained a similar bird, he strangled it. When the king, having seen 
that the bird had been killed, put out a proclamation— Whoever brings me the killer of 
that bird, if he is a man, I will give him my own sister for wife; and if a woman, I will 
take her as my favorite— he intentionally revealed the secret to his wife, that he himself 
had killed the bird in anger. The wife went straight to the king and revealed the secret to 
him. Immediately, he locked him in chains, sentencing him to be executed. But he could 
not even find a cat that would kill him, for everyone loved him powerfully. The king 
proclaimed, He who undertakes to remove his head, that one will be given an immense 
fortune. The foster-child was the first who came to the king for the money, promising to 
bring him the head. When he was being brought to the execution, the king came to watch 
it. At that he began to call out, Father! Father! You are right. Your testament is pure 
truth! When he made such a tumult, the son of the gardener came forth carrying the live 
bird in hand. The king, having seen that, sent as quickly as possible that he be set free. 
The king began to beg that he forgive him his rashness, asking him, why he had called 
out: Father! Father! & ... Here he began to tell him the whole story of the testament of his 
father, and how he knew now that it was time, that it had all been fulfilled. I served you, I 
did not know you; you became enraged at your servant and tried to have my life taken on 
account of a bird. Because I revealed a false secret to my wife, she herself gave me up to 
the sword. And my own adopted child came for my life. Now I will go away. I no longer 
wish to serve you, going against the will of my father and his testament. Even though the 
king beseeched him powerfully, he would not give in. The king sent him off, after having 
given him a ship and a fortune to travel where he pleased. Traveling through the sea, a 
great storm broke out. The ship was wrecked, everything and everyone drowned, and 
only he escaped, naked and nude. He returned then to his town wretched and without a 
heller. 1024 He went begging, but no one wanted to give him anything. He went to that little 
vineyard which in accord with the order of the father had not been sold. Having come 
there, he saw that everything was overgrown with briars and thorns. There was a hut 
there. Having lain down in it, he found a handwritten book there and after opening it, he 
read these words, My son, you have not heeded my voice and my command. Now take a 
cord and hang yourself from such and such a nail. After having read that, he snatched up 

1024 -pjjg Austrian coin of least value, 1/ 100 of a cent; 68 lacks "He went. . . wanted to give him anything" 
(homoioteleuton) . 

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a cord and, after fastening it to that nail, hanged himself. But the rafter was very weak; it 
split at once and fell, by that it revealed a great treasure. Thereafter he understood the 
sincerity and goodness of his father. 

755. God appeared to Abraham under the name of El Schaday 1025 but I revealed to you 
that word Sched, and that is the first gate to the entry, and that is the key, for without a 
key it is impossible to open and to enter. For when one enters the palace of the king, there 
stand first at the gate common soldiers on guard, but before the rooms themselves stand 
generals adjutant. Abraham came through there, but did not enter the Das and he was 
greatly rejoiced about that and heeded everything. But you, hearing that, had great grief 
about it and revealed your old father and he had a great pain thereby and died from that. 

It was for you only to be quiet and rejoice, for thereby we will come to life eternal and we 
will see that Maiden. If you had been silent and asked me, saying to me, We have 
consolation from that, just allow us to understand, I would have answered and showed 

756. It stands: 1026 that God created that he might do. 1027 That signifies that from that deed 
there will be a man. When you will see that man, you will be envious of him and you will 
come to the degree of Adam. 1028 

757. If King Solomon had himself pulled down the Temple, which he had 

made— because he knew it had been built from a place which is called W'Adona'i 1029 and 
if he himself had destroyed it— then he would have lived for ages. 

758. That word, As you depart from them so they are all left like a body without a 
soul, 1030 that pertains to the Maiden. As she leaves us, so we are left like a body without a 
soul. Also for him himself the Lord then said. But when that man is revealed from that 
doing, at that time that Maiden will be revealed and long life and all good things will be 
prepared. And from then on God and not man will be welcoming you. 

759. The Lord had a dream: I saw that I was in a Jewish szkole. Truebelievers were there. 
The Jews rose up against the Truebelievers and beat them bloody; equally, they against 
them and also beat them bloody. I myself left the szkole so I would not be beaten. 

760. It is in my power to give you one staff and one more thing and yet one more thing. If 
I gave you that and only told the name having power over those things, you would be 
able to dry up the sea with the first step. 1031 

1025 Gen 17.1; 214 n 

1026 68+Heb: Aiszerboro Elohim laisos 


Gen 2.4 

1028 68: Koniec Tomu Pierwszego (The end of the first volume) 

1029 338 n 

1030 Zohar Tik 1. 17b.. Frank uses this passage differently in 901 and 121 1 

1031 Cf Ex 14.16. 

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761. If I had done one thing in Czestochowa, then you and all the Truebelievers would 
have said that it was sorcery. For his deeds were from there. 

762. In my youth I traveled to one village, in which no Jew was ever seen. I drove up to 
one inn where lads and girls gathered. The girls were spinning there and the farmers were 
telling them stories to amuse them. When they saw me, one of the farmers started to jeer 
and make fun of me trying to make me angry. He started to say, Once the Jewish god and 
the Christian god went for a walk. The Christian god punched the Jewish god in the 
snout, saying to him, Why do you have on your head what I wear on my feet?— I said to 
them, I will likewise tell you one. St. Mahomet and St. Peter once went for a walk. 
Mahomet said to Peter, I have a great lust to bugger you like the Turks. Peter didn't want 
to but Mahomet was strong and tied him to a tree and had his way. Peter screamed 
powerfully that his butt hurt. I will accept your holiness but don't do that to me. 
Thereafter the farmers said, You know what? We will make peace among us. We won't 
make fun of your God and don't you say anything against our St. Peter. 

763. There was a certain king who had a daughter of extraordinary beauty and 
incomparable wisdom. She would follow no man but one who could answer her 3 riddles 
that she would ask; being unable to answer, and having undertaken to do so, he would 
have his head cut off. A certain handsome and wise prince heard of her. He traveled to 
her, and riding in he saw that someone was being led to execution. He asked what his 
crime had been? He was told, He desired the princess and being unable to answer her 
riddles, must die. At that he was shown her portrait. Burning with love, he went straight 
to the king, declaring that he would undertake to answer her. The king looking at him, 
said, I will make you the highest of rank, only don't put yourself in the hand of the 
woman, where your life is uncertain. The young man answered him, No, o king, perhaps 
God will grant me luck, so that I might answer her questions. The king ordered that his 
daughter be brought in and present the questions. He answered her first question well and 
properly. All the lords present and the king himself were very gladdened at that. She 
posed him the second saying, and he solved it in accord with her intention. Great 
applause. When she gave him the third question, she removed the veil from her face, 
which having seen, he became so confused that he could not even answer the question. 
He asked her strongly to repeat the question, and when she did, he gave the answer to the 
third riddle. Everyone there was powerfully gladdened, but it powerfully offended her 
that one had been found who had triumphed over her. She left and closed the door after 
herself. The prince begged the king that she return. Let me just ask her one question. If 
she is able to answer me, then she is free not to take me as husband; and if she does not 
answer, I will be her husband. She came back. He asked her the following: Who is that 
and what is that, which went begging yesterday from house to house and now has the 
greatest fortune and the highest degree? What is his name? She could not answer it at all. 
Powerfully upset, she went to her room having thrown off her veil. One of her ladies said 
to her, If the lady please, I will go to him and draw him out and tell you the whole thing. 
She went to him. When first she came in, he thought it was the princess herself, but when 
she removed the veil from her face he saw it was not she. Then she said to him, Look 
upon my beauty. I am a princess. I will advise you. Let us flee away together. We will 
marry and I will be your wife. He replied to her, And what of my honor? Even if I come 

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to the house of your father and reign there, how will I be able to hold my face up before 
the one who is king here if I act falsely?— So with you, you ought to have said, How can 
we hold our face up if, God forbid, we defect. 

764. Several times I recalled to you that verse: That people which you picked out for 
yourself from the midst of all the peoples. 1032 It stands, from the midst of the peoples, but 
not, of the Israelites. But I chose you for myself from the midst of the peoples, desiring 
that you be that beautiful branch, the joy of the whole world. 1033 

765. Jacob said: O what a fearful place! This is none other than the house of 
God 1034 — Why did you take fright when I said to you El-Schaday? You ought to have 
understood that was no other than the house of God. But you have seen more, for you had 
a chief to lead you. It stands concerning Jacob that he remained alone, that is that on all 
the paths which he walked two supported him: Abraham on the right and Isaac on his left. 
But when he went to Esau, they could not accompany him to that place and therefore he 
was left alone. 1035 

766. The sun goes round the circle of the sky all day and sets in the evening; the moon 
likewise shines at night along with the stars, and they go their routes. Everything carries 
out the deed proper to it. Just so those lights go down and are extinguished and become 
invisible. But I established you, so that each would do what belonged to him so that you 
would remain stable and live for a long time. But you did not want it. You only wanted to 
go by yourselves, without a head, and without a head it is not possible to be anything, as 
it clearly stands: the wise man has his eyes in his head. 1036 But that Maiden is that head, 
and I told you that: Rosch bays, haycheli temerta, 1037 the head of the house is a secret 

767. 1 said to you: El Sadday; I removed the Jiid from Schaddy and only Sched 
remained: 1038 1 wanted to give you one thing, which would shine 100 times brighter and 
clearer for you than the rays of the sun. 

768. 1 wanted to establish you as Brothers and Sisters, for there are brothers and sisters at 
every place; just as that aforementioned Big Brother. Even over the weather there are 
found 7 and 7, and those are brothers and sisters. 

1032 CfDt 7.6, 14.2. 

1033 Cflsa 4.2. 

1034 Gen 28. 17 

1035 Gen 32.25; Zohar 1. 169a, 1.235b place Yakov between Abraham and Isaac thus; 1. 166a has him 
abandoned by his protectors as he goes forth to face Esau. 

1036 Eccl2.14 

1037 Cf Zohar 1. 15a f. Although the imagery of the Zohar— is of a "palace," Frank thinks of the secret room, 

cf 655, 803, 893. 

io38 -pjj e eX pXi c it connection between the name of God and the word "demon" is made here. The letter Frank 

removes is the first of the Tetragrammaton to make the word "demon" from the divine name Shaddai. See 

214 n. 

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769. It stands: he who heals your break: 1039 that is your crippling. It is God alone that can 
help you. He might help you but I cannot help you. 

770. How could you not understand when I told you several times: I will show you God! 
But in the great letter I wrote: I am my beloved's and my beloved is mine. 1040 

771. When you could not get across that little bend, how could you get up that great 
mountain? And who is it who may ascend the mountain of God? 1041 What did you help 
with your deeds? When one serves for such a thing is it not proper to receive a wage and 
how can you now have any other than bitterness? and you brought bitterness upon me. 
But if I had told you what to do then I would have given you such a thing that you would 
put on your heads and feet; likewise the clothing which would put into effect in you your 
terribly great power. But first I would have ordered you to bathe and purify yourselves 
and would have told you what you must say and do for 6 weeks in a row. Thereafter I 
would show you her. For I am human and cannot help and power is in her hands and the 
strength to assist. If you had seen her even from behind, 1042 then you would already have 
known what is above and what beneath. I would have led you to her and she would have 
led you to God. Your strength would have been greater than that of 100 lions. Then that 
which I say to you, that I would send you for money, that is a very little thing and one of 
the least; for the foundation is to see her, if even from behind; and at that time you would 
not fear any king in the whole world, for all would be nothing in your eyes. 

772. That place to where I go: all have knocked so that the door be opened to them. The 
Patriarchs, and Moses, Aaron, David, Solomon and all the Pillars of the world: none have 
been able to open it. But I will labor and with the strength of my God will open it. No one 
knew, but only Balaam, who knew a little but he too not well. That which I mention to 
the Company must be understood concerning those Pillars of the world as was mentioned 

773. When sorcery is taught it is put in the hand of a crow, but that given to you in [that 
of] a white dove, and it would have been necessary to test whether that man was prepared 
for that thing. If the man were not worthy of it, the dove would turn its back to him; and 
if he were worthy and proper for it, then the dove would turn its face towards him and 
gaze at him. 

774. When I travel that path I will need people who only listen and look so they can 
inform me; then I will know what is happening in the world. 

775. That gate has been closed ever since the creation of the world. Many have knocked 
at it, but it has not been opened to them. I wanted to lead you to wisdom and circle you 
about until you came in that gate all at once. You have already blocked it all up. It is 
impossible to tell you. From here on, I don't know; when you were already not in 

1039 Cf Lam 2.13. 

1040 Song 6.3; 144 n 

1041 Ps 24.3 

1042 609 n 

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wholeness, then there is no man in the world to whom I could reveal such a thing. Be you 
only as it stands: I will lead you blind & 1043 ... As they put a cane in the hand of a blind 
man and by that cane he is directed, so I will lead you in blindness, but at that time 
thereafter when the whole world sees, then you will see with your own eyes, and you will 
see that in that precious place a great, powerful, terrible guard stands there and he himself 
will open that gate. 

776. 1 ordered in Czestochowa that the whole Company travel there. It was my wish to 
lead everyone before her, even though she said nothing but only showed me by her signs. 
She lies upon the ground. I thought that through you she would rise, and that you could 
say to her: Shake off the dust. 1044 Also that: Rejoice you daughter of Zion 1045 and so forth. 
If I had not led the Company before her, then you would have, God forbid, not been able 
to arise. With the power of that leading it is possible to return and admit you to your 
place. When you will be in wholeness, I will have to keep you away from my side, but 
the power to receive you is in her hands and at that time I will keep company with you 
for nothing evil will come forth from me. That I keep you away now is all for your good, 
so that you not fall into danger. When she rises, all will rise with her. Her rise will be 
slow and at the same time continuously higher without end. Just as her present 
debasement goes into the abyss so her rise will be without foundation and never cease 

777. Three women were once standing near the palace of King Solomon. He looked out 
his window and saw them. He let his priceless ring fall from his hand towards them. After 
having found the ring they brought it before the king. The king said to them, She who 
performs the greater trick on her husband with this ring will be the owner of this ring. 
They went home. The first of them acted sick, and asked her husband to bring her some 
fine old wine. Out of the love he bore her, he went everywhere looking for such a wine. 
She meanwhile hired masons to make a new gate to her house and wall up the old one. 
When her husband returned he looked for the door, but could not find it; then some 
guards came along and put him in prison. Afterwards she bought him out with money. 
The second got her husband powerfully drunk and after hiring a priest, ordered him to 
carry him to the church, and after laying him on a catafalque with candles all around, that 
he sing over him, but before he wakes and raises himself up, to give him a bee up the 
nose: then to bring him home by night sleeping and lay him on the bed so that while he 
was sleeping it off it might seem to him that he was dreaming. He was very surprised 
later, how his nose hurt. And the third also played some trick on hers. After three days, 
they came before the king so he could judge whose trick was greatest and to whom the 
ring belonged. The king said, The ring is mine, for I tested you [to see] if I would find 
one of you who was not false to her husband. Now I see that you all played tricks on your 
husbands, therefore I wrote well, And one woman I could not find. 1046 Therefore I give 
the ring to none. So with you: All of you did badly. 

; Zech 9.9 
' Eccl 7.28 

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778. Do the kings and nobles go to the portrait of the Maiden in Czestochowa in great 
humility for nothing? They are wiser than you, for they see that all power is with her and 
in her hand, just as they said of Christ, that he arose from the dead, so she will rise from 
the dirt, 1047 truly from the dirt, and all the kings of the earth will bow before her. 

779. 1 wanted to lead you to a place which is called secret. There they say nothing, but 
there they see what has been and must be until the end. Jacob thought that he was the 
completion, by virtue of having had 12 sons. But because they sold Joseph and because 
of one more thing, which those two, Simon and Levi, did, which is not yet revealed in the 
world, only little clues are in the Scriptures. But you, even though you were not Brothers 
by birth, I admitted you, but you paid no attention. If the name Brother had been 
important in your eyes, as among kin, you would always have held to me; but because 
you held it lightly, that name, you were deprived of it. 

780. 1 save you from the mother who is called mother of the mixed multitude; 104S you be 
careful and be on guard against her sister, that you not fall, God forbid, into her hands. 

781. All know that the queen of Sheba was at [the place of] Solomon. She gave him that 
ring as was said above, and a lot of other gifts. Now the world denies it, saying that it is 
not true. I tell you if that ring had remained to Solomon he would have lived forever but 
the ring fell into the hands of Asmodeus, and through it he lived several thousand years. 
Then he had an order to give that gift up to his lord, that is to the Big Brother and 
therefore died. 1049 

782. When the bloodshed begins, at that time it will be: Shake the dust off yourself. 1050 At 
that time she will arise with all her maidens. 

783. There was a certain land; there they could not choose a king from their senate. So 
they asked a certain wiseman, that he choose one as their head from among the lords 
present. The sage ordered all to gather under a certain pavilion, but he settled himself 
alone in a nearby office which had very narrow doors. He ordered all to come in to him to 
that office. When they came near the door, one stepped aside to offer the second the 
honor of entering first, until all of them had stood aside to let one old wiseman come in 
first. When he entered, the sage proclaimed, Behold your king, for you all unanimously 
agreed to give him priority to enter first. The kingship belongs then to him to take. So 
with you: You need to choose deeds and virtues, so that all would recognize that you are 
worthy of that thing. 

784. When my help comes to me, I will buy a beautiful house and furnish it splendidly; I 
will set aside a beautiful room for my daughter may she be healthy and dress her in royal 
robes and in precious jewels. I will not permit anyone to come in to me, but I will rejoice 
only with her alone together and go about together with her; perhaps when guests come 

1047 Cflsa 52.2 

1048 Lilith, 'ima de'erev rav, (also known as the evil servant-girl) see Zohar 1.27b etc. 



Git 68ab; 39 

Isa 52.2 

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from the nations, they will eat with us. But I will sit together with her day and night, and 
alone I will speak briefly of everything with her so that she may know the greatness of 
our faith; because of that I have not yet chatted with her not even a word. But at that time 
with no other but her alone will I speak, whether at home or on the road. For it is my 
desire to make of her a man and she will go through everything. 

785. Come down a degree below and take a wife. 

786. A certain man said to the king in Bucharest, I will save you 16,000 purses of money 
a year in your court. The king asked by what means? He answered him, Because you 
have several hundred idlers at your court whom you could get along without. Rid 
yourself of them reducing your expenses. The king replied, From my side that would be 
fine, but it is necessary to ask them if they could get along without me; for I am king and 
even though it would not be a great loss to me, from where would they make a living? 

787. When you stood beside the Prut, I sent to you that you should return to Poland. Even 
though you did not want to, you had to return across the Prut and travel to Poland. From 
that you should have understood; that they will not ask you in vain, only that you must 

788. You should have taken counsel from Abraham Isaac and Jacob as was said to him: 
Go, go from your land 1051 & & ... You ought to have observed that, and out of love for 
God, gone to a foreign land. 

789. When my father made me a blue frock, I asked him from where he had gotten it? He 
answered, God gave me it from Heaven. I asked my father, Take me too with you to God. 
He answered me, You are young yet, but when you are 13, then you will go to God. 1052 

790. That which the First did with the Laws of Moses, that he set them in the privy after 
having cleaned it first himself, then likewise in the garbage heap where a great stink arose 
from the garbage; just so she is now, in a very filthy and lowly place. 

791. In a dream I saw a very old woman, 1500 years old. Her hair was white as snow; she 
brought me 2 silver belts and a Walachian sausage. I bought one from her and stole the 

792. In a dream I saw a broom of thick twigs, it was red. I picked it up from a door which 
was held closed by it. He gave the meaning of that himself, that this is the reign of the 

793. In a dream I saw that I went to a great church having a great window, having neither 
an altar nor any paintings. The walls were covered with silver. Many Polish lords sat 
there, they ate and they drank. They asked me to eat with them, but I said I was weak and 
could not eat. Moreover, I had not heard Mass yet. I went to the sacristy, and the sacristy 

Gen 12.1 
; 695 

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too was beautiful. I saw that a priest threw off his chasuble and put on another. He went 
to pray with his hands raised, but without the chalice, after having entered a certain room, 
before which hung a curtain of silver material. I followed and saw a man lying on the 

He was about 10 cubits long and rolled in the dirt, but the priest prayed to him. I went to 
those lords and said to them, Come, I will show you a tasty comedy, how a man is rolling 
in the dirt and a priest praying to him. But I was dressed in a long Polish zupania 1053 and 
girdled with a precious Persian belt whose ends were very precious; and I wrapped 
myself around several times with that belt, but still its end trailed on the ground. The 
Lord himself interpreted: Some new road is prepared for me. 

794. There was a young king. He had to leave his own country, forced out by his enemy's 
power so that he had to flee to the forest on foot to save himself. Going there, he strayed 
by some charcoal burners. He asked them if it were dangerous there on account of wild 
beasts. They replied to him, There is nothing here to fear. He went and lay down to sleep. 
The moon and stars were then shining beautifully. He had a dream, as if two women 
came to him; one was the goddess of fortune; the other, the goddess of stability. He asked 
the first who she might be? She answered, I am the mistress of fortune. It is in my power 
to humble whom I please or elevate him. I can make a king a beggar; and a farmer, a 
crowned head. Then he said. If so you do then I will not have you. The second said, I am 
the mistress of stability. Even though there fall upon someone an affliction I will give 
him strength to endure it, and when he recovers, then good luck must return to such a 
man. The king said, If so you are then I want to serve you and will not take a step without 
you. At that he awoke and went farther up the road. He came to a certain king [who] kept 
him at his table, for he recognized him too as a king, but the new arrival did not tell him 
of his current situation and fall. He suffered so until the appointed time, until one time the 
goddess of stability came to him in a dream, and said to him, Because you have endured 
until now, the time has come that your luck change for the better and that you be returned 
to your kingship. 

795. Blind Solomon was in Bucharest at a certain inn to which came a beautiful and 
wealthy neighbor woman; he began to quarrel with her and insult her. She said to him: 
Why are you quarreling with me, yet I have not said anything, neither good nor bad, to 
you? Not answering her he became more and more angry with her. The next day they 
came again to that inn. He fell upon her neck, and began to hug her and kiss her in front 
of all the people. She started laughing, saying to him, Solomon. What are you doing? He 
replied to her: Yesterday I quarreled with you and today I am begging pardon. Then he 
began to kiss her again, saying, It was my design, therefore I quarreled with you 
yesterday so today there would be greater love between us. 

796. Attend to what you did, that you were not able to bear that word I said to you: Ell 
Sadday. Yet Abraham would not have been able to come to the kingdom of Egypt, if they 
had not protected him. For he came among black people, and his wife was beautiful. 
They could have killed him and taken Sarah for themselves, but they saved them, even 

' The undergarment of the Polish folk costume 

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though he himself knew nothing of the protection he had from them. When a man comes 
to a land in which there is a king he must say this saying, My sister, for kings speak to 
each other among themselves as brothers, and queens as sisters. Have you not read the 
history of Diocletian Caesar? What they did to those great men who stood by themselves 
before Caesar? Also, Benaiahu said to Asmodeus, The name of your lord be upon you, 1054 
for the king himself cannot go, but an envoy from the king may do anything. What were 
you afraid of? Indeed it stands clearly: Though I walk through the shadow of death what 
do I have to fear when you are with me? 1055 They are the first gate to the entry. All the 
good of the world is hidden [at their place]. They would have sent me a huge sum and 
would have given you riches. Also if you had come to a certain town and found there 
anyone sick, you would have been able to cure him in the blink of an eye. Did I gather 
you to Czestochowa to eat and drink with me when I myself had nothing to live on? I 
showed you several times that verse which Jacob told to Laban, I served with you not for 
you. 1056 That is, that I showed you that you together with me should perform the service 
of God, to go on missions and there say what I order you, that you might take and bring 
me that thing which I need. You would have been very happy and rejoiced without the 
least sadness, and the whole Company would have had a rest without worry and been 
comfortable. If you had traveled upon the sea, you would not have needed a ship but 
would have walked upon it with your feet alone, and everything would have been done 
by your hand. Why did you not want to have each his own guardian? that they would 
have been under your authority, that you might have power over them and order them 
about? They would have had to comply with everything. At the beginning all would have 
been hidden, so that the world might not know of it, afterwards it would have been in the 
open; and now there is nothing. 

797. 1 once ordered a tall ladder made so that I could use it to climb a high wall which 
surrounded the garden of a district superior. At night I took 200 goats from a peasant and 
carried them on my back and after having clambered up the ladder with them, dropped 
them into the garden. There they did all sorts of damage, broke down bushes, roses, 
whatever they chewed at. The gardener, having arisen in the morning, could not get over 
his surprise at how the goats could have been brought into the garden, but he couldn't 
figure it out; and that went on for some time until I revealed that I had pulled the trick. 

798. Moses spoke to God, I have a burdened mouth and speech; 1057 for he saw that he 
wanted to give the Law through him and knew it was from the adverse side, therefore he 
said: My speech is burdened, that is, it is a burden to put forth those laws from my mouth. 
The proof of it is that he left the Israelites and went off by himself and none knows the 
place of his burial. But I did not come to teach anyone anything, but only to go and tread 
and do everything openly. Have I not long ago said to you that I saw in a dream that all 
was erased, just as when one writes on paper then spills ink on it, so everything must be 
blotted out. I told you also, Until every kingdom becomes turned upside-down. 1058 That 

'Git 68a 

; Ps 23.4 

' Cf Gen 29.25 vs. 30.26, 31.41 

'Ex 4 10 

' 368 n 

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is, that everything will be smeared together and nothing will remain but the foundation, 
the root. 1059 Therefore, when my help comes to me, I will cleanse you of all impurities, so 
that no teaching remain to you and there will be no judgment over you. You will be free 
and rid of everything. 

799. Everything I have said to you to the present is only like a drop in the ocean 
compared to that which you will see with your own eyes, that there will come forth into 
the world a new thing of which neither your forefathers nor their forefathers heard. From 
the beginning of the world none has yet even thought of that which will come forth into 
the world. Therefore I say to you that that which you will see and hear, or which is said to 
you: that you should shut your mouth, and say nothing, but only stand by and look on. If 
they ask you what you see, or hear, learn to say, I don't know. 

800. All things which man acquires without labor, he loses as lightly as they come. But 
when a man tries hard and works with all his strength and at the cost of bitterness for 
some good thing, then he loves that thing dearly. What then for an eternal thing? 

801. She now abides in a very filthy and fallen place which is filled with bitterness; just 
as I said to you, that she is the Ayalta, 1060 that is, in the form of a beast, and she must be 
relieved of that bitterness. If you were good, then it would be in your hands to take her 
out of that bestial form, and into that of a man so that she would be the most splendid and 
finest in the whole world. Even though she is found in such a fallen place, if you labored 
for her, then she would grant you the power of seeing without being seen, and you would 
eat and drink with me and go for strolls with me around the ramparts of Czestochowa, 
and the world would not see you, for she would hide you beneath her wings. You would 
have palaces as well of many rooms and your own servants, and you would then see her 
great power. You would bring me a great treasure from there: Brothers from brothers, 
Sisters from sisters. You would even have acted without my knowledge. With your 
wealth you would have done good things also on behalf of the whole Company; likewise 
you would have instructed many thousands of other people, and they would have been 
your servants. The Company would come to me and would praise you for your good 
deeds. If you were to see with your own eyes when she leaves behind that form, even 
though you would have great bitterness from it, for the great grief she suffers at the time 
of that divestiture, afterwards you would have greater joy and would know how and 
which God to serve. And now you do not know anything. 

802. 1 was told in Iwanie: That thing which you want to commit to the Brothers and 
Sisters, give to others, and you will be given as much gold as you need. But I didn't want 
to, saying that they were pleasant in my eyes, for they are in wholeness and good. Now I 
wish they would give me those other people already whom they first offered me, but they 
do not want to, saying to me, Let that be yours, which is yours. 


' 723 n 

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803. All teachings will be in ruins, there will only remain: the head of the house, secret 
room. 1061 

804. The Lord saw a dream the 14th of June 1784: Two women came to me, and one man 
6 cubits tall. They were very beautiful, and they said to me, We have heard in the place 
where we live that your people have abandoned you and that you do not want to send 
them on any mission. We have been dead several thousand years and we have worked a 
lot, and still we have no peace. We ask you, Send us. We will go on your mission whole- 
heartedly. I answered them, I have already said that I will make revelation to no man, nor 
bring any near, nor will I send any on a mission. They asked me, But the signal has 
already gone out that a great deal of blood will flow in the world, and we want to go and 
rescue many; only you bless us for the way. I am a prostak, I replied, and cannot make a 
blessing. They asked me, But you bless your people? I replied, I can say no more than 
this word: Abraham, Isaac, Jacob and this verse: The angel who delivered me 1062 & & ... 
They said to me, We have a book here in which stand blessings. Bless us with that book; 
we only ask you that you bless us out loud. They gave me the book which was written in 
large Hebrew letters without dots. They bent their heads and I, after raising my hands 
above their heads, blessed them. There were beautiful words there, but I do not remember 
more than two words that were at the end: Du 1063 Jankiew, That is Jacob. 

805. 1 tell you, when blood begins to flow, if there should be, God forbid, in anyone's 
heart any teaching, even a hair, he will perish together with his whole house, even his 
neighbors, from all the worlds. For that place where we go, one may not carry Laws, for 
all that is from the side of death and we go to Life. 1064 

806. If I had sent you to the Baatakaben with a pass from me /:around 10,000 
householders of them live in the Czech mountains, they have their own king:/, after 
having come there, you would have said to them: Our leader, wise Jacob, 1065 is now in 
great difficulties. If you help him with money now, then he will aid you at that time 
which is known only to you and him. Every one of them would have contributed 1 
million ducats. You would have promised them to come to them again. With my pass 
they would have led you to their king. There you would have begun to receive riches 
beyond count from him. You would have asked him to give you 4 or 5 people as your 
servants. He would have done so with all his heart. Then he would have sent you to the 
Roman emperor, and you would have said to him that I would lend him 15 or 20 million 
ducats for the needs of war, and that I myself want to muster 30,000 men also at my own 
expense so that I could help him at the time of war. That expedition would be carried out 
by the General over those 30,000 men. Those 5 Baatakaben who would be given to you 
would point out who should be taken for his Army. He would pay them in dublo what 
other kings would, so they might therefore all serve willingly and from the heart. Those 5 

1061 766 n 

1062 Gen 48. 16 


Either Yiddish du (you) or Aramaic d'a (this is) in the local accent. If the latter, cf (among many) Zohar 
1.60b, 145b. 

1064 Cf 817 n. 

1065 j n 

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would report even that which the enemy king has in mind, and where to turn his 
battalions; whatever they only say must be attended to. Neither rain, nor snow, nor wind, 
would be a hindrance. They have the power to cast sleep upon the enemy army, with the 
aid of which even the king himself, together with his whole army, might be taken captive 
alive in their camps. Each would also take over a land for himself. Even though the 
emperor would then become angered about that, he would say to him, You be quiet. 
Don't say anything. 

807. There is no people like the Jews. They are like snakes and crocodiles, for there is no 
love at all among them, but only jealousy, hatred and contention one against another; but 
it is by far the worst in Poland. Therefore it stands: The evil will open from the north. 
Everything else will be revealed from there as well. 1066 1 brought you out from them, so 
you might not do their deeds. 

808. In all the lands to which we would have gone, you would have been able to speak 
the language which is used there. But now I must come to the country of the emperor, for 
my daughter, so that she might learn the language and the ways of kings. 

809. Even though help come to me, and she begins to shake herself free of the dirt, 1067 
still thereafter you will begin to beg from the depths of your heart, We will wait for the 
time of your greatness and we have faith in your assistance. For thereafter at that time 
one must have faith in help and say that saying: If God forbid, your kingdom be delayed, 
I will not make in place of you any other king above you. For that aid will be like the 
Italian nut, from which the green husk is discarded and then the nut itself is seen, but 
there is still a hard shell on it which must be broken so that one can come to the kernel 
inside. Here as well: After the top shell is finally cut away and the fruit can be seen, still 
the inner kernel cannot yet be seen. Therefore thereafter one will begin to have hope for 

810. Before, the call came forth from those worlds to this world; but now they hear that 
which comes forth from my mouth into the air of the world and only then do they make it 
known there and only thereafter does the signal come forth from there. Just like that 
thing, which I sent forth from my mouth, that there will be great wars and a terrible flow 
of blood: Immediately the call went forth there, and then it spread here. 

811. On the night of the 17th of June 1784 the Lord said, You ought to have rejoiced with 
great happiness when I heard that war begins in the world. But that stone called 
Schessia, 1068 set, from which the whole world must be set, begins to come forth and be 
revealed. But when the wars begin, at that time the councilors will sit in my room to 

503 n, with a slightly different perspective here. 

1067 Isa 52.2 

1068 rpj^ s foujKJatJQQ s t one appears in the midrashim (see Num R 12.4, Tan (W) pekudei 3, Pirke derabbi 
eliezer9) and in the Zohar (1.72a where the connection with Jacob is made, etc.. 1.231a); 1.72a and 231a 
connect it with the "stone the builders rejected" of Ps 1 18.22 and 1 .24b writes of the stone' s coming forth. 
Doktor notes the theme in writings of adherents of Baruchia. Other stones, including that of Zech 4.7, Dan 
2.34, and the one in 266 strengthen and enrich the image. 

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decide how and what and in which place everything must happen. You will be seated 
among them. I would say to one, My child, go there, and do this, until I come to you. 
Then after having come to you, I would order to go farther, and again having reached 
there, I would order what else to do. 

812. There was a certain man in Jassy who bought a lovely dress for his wife for the 
holiday. Men and women came and greatly praised the woman before her husband that 
she was so lovely and that the dress was so fitting. He replied, Since you have praised her 
so, then took her and had dealings with her in the presence of everyone. 1069 His wife 
became very angry with him. I too came along at that time as a guest. He recognized me, 
that I had been at their wedding and received me kindly, saying to his wife, Here is our 
dear Jacob come to us. Go, my wife, and bring some of that fine confiture for such a dear 
guest. She didn't want to go, because she was powerfully angry at how he had disgraced 
her. He asked her several times; she didn't want to. So he gave her one in the mouth so 
that blood poured out and she fell on the ground. Then he started to kiss her and ask her 
again, My dear, go bring some confiture for such a dear guest. Finally she got up wiped 
her face clean of the blood, went and brought the good confiture. So are you: You are 
compelled to bring the good confiture. 

813. It is not permitted to recall any Law which you have had till now for they all came 
from the mouths of the dead, and we go to life. You yourselves see with your own eyes, 
when only a bit has begun to emerge, that at once all laws and observances fall, little by 
little. You yourselves see, that First was like the display of a road and of him it is said 
that he was secretly a woman. 1070 In praises and songs you chanted this verse of him: 
Before him will all earthly kings bow. 1071 Where did you see that kings bowed before 
him? That was a sign for the present time. When she comes forth into the world, you will 
see with your own eyes, how all earthly kings bow before her. 

814. 1 wrote you in a letter: I planted you as a vineyard and hoped that vines would grow 
from that, that is of that good wine, like Jacob brought Isaac his father; as clearly stands: 
He brought him wine and he drank it. 1072 You, on the contrary, made a disgrace in that 
you spoke Law before her in that religion. It would have been better if you had eaten 
filthy things than chatted about the Law, for that is all from dead mouths, and we go to 

815. In Rome there was a certain young and powerful hero, he could out-jump any others 
with his horses and wherever he turned, all submitted before his arms and he was 
fortunate in every place. It was the custom in Rome that every knight have his picture 
painted and accounts written of his deeds into the Roman annals. On that day a great ball 
was always held, to which all the braves gathered. That young hero did not come to that 
gathering, nor did he even allow anything to be written in the chronicle. The elders of 

1069 In July, 1758 and again in July, 1763 according to the Chronicle 46, 67, Frank's wife and he performed 
public sex acts in the nude. 


725 n 

1072 Gen 27.25; 731 n 

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Rome sent for him, asking, Why do you absent yourself from our rites? He replied to 
them, You have need to be written up in the book for you are old and frail and even 
departing the world, but I am young and I want to display my strength and power 
hereafter and that the chronicle of me begin only thereafter. So with you. I tell you: All 
the words of the forefathers have already passed away. From here on I will begin to go 
into the light of the world. 

816. There was a gabbai in Rzesow. Once he was standing in the center of town with his 
kahal. There was there a great dummy and simpleton; he came by where they were 
standing. The gabbai said to him, You know what? Do something for me and lie down in 
this mud. He did it right away. He lay down in the mud, got all dirty and everyone began 
to laugh. But after he'd gotten out of the mud, he went straight to the house of the gabbai 
and saw there a nicely made bed with a satin coverlet and white pillows. He lay right 
down on the bed and pillows in his dirty clothes and so went to sleep. The gabbai comes 
home and finds him sleeping in his bed. What are you doing here? he yelled after waking 
him. You are lying down in my bed so dirty? The simpleton replied, If a simpleton does 
the will of a gabbai with love, then the gabbai ought to lovingly invite him to have a rest 
in his bed. 

817. 1 told you that there would be bloodshed, for it is first necessary that blood come and 
then water. 1073 But what is that then, that she will come forth from there into the world for 
from there they will say to her: Rejoice you greatly daughter of Zion! 1074 And the 
bloodshed must be far from her, 100 or 200 leagues? If the bloodshed is for her sake it is 
proper that it be near her: and what precisely is that Ayaltal ims 

818. If you had been worthy to see her, she would first have given you long life; the 
second gift would have been that you not be seen while seeing. But that room which she 
would have given you, its like has not been seen in the world, nor such palaces nor such 
buildings. If you had asked her, then she would not order you about but always 
[command you] by saying only, It would please me if you do such and such. You would 
have served her immediately, [and] that would have been better. You would have had 
strict orders that you not reveal that you had seen her, until the time came. 

819. A certain robber attacked the company which went before mine. I sat in the wagon 
and listened from afar to the jangle of the arms. I immediately put on all my armor and 
flew to them in a rush. I saw the two rich merchants who had charge of that company 
seated on horses, and the robber at some distance chased after them through the woods. I 
yelled to them, If you listen to me and put yourselves under my authority, do what I tell 
you: Get off the horses and stand on your feet, weapons in hand. Have your servants 
follow you and load the charges. They did so. When that robber came up I shouted, 
Stand! if you want to fight me. The robber said, I don't want to battle with you; neither 
am I attacking your company, but this company. I said to him, Know this, that both 
companies are mine, for they are both put under my authority; and I said to him, If you 

1073 ZoharTik6.143b 
1074 Zech 9.9 

; 723 n 


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don't want to engage me with swords, you are unworthy to carry one. After taking a staff 
studded with stones, I chased him with it and hit him one with it on the chest so he fell 
off his horse, saying to him, Come fight me, you with your sword and me with my staff. 
He answered, Even though you kill me, I don't want to. You must absolutely take your 
sword up— for he was powerfully ashamed. So I, after hitting him several times with my 
staff, he was tied up with cords and led off to Bucharest. He wanted to make a deal with 
us. He offered the merchants 4 million ducats, and me one million but I didn't want to. So 
when he was brought to Bucharest, the chamberlain gave me 600 ducats and he was tried 
and his head cut off. 

820. In Czernowitz the Cossacks attacked a Jew once and battered him. The Jew took up 
a book and prayed and recalled all his sins. They pounded him more on his back. At that 
an old Jewess came up and having snatched the book from him, tossed it under the bed, 
and pushed him away to flee. The Cossacks said to the woman, We're beating him and he 
himself reads a confession. We wanted to see if his prayers would help him to escape 
from our hands. So with you. The time came to serve God and to go, and you fell to the 
ground and fasted. Why did that seem right to you? You should have rather served God 
and to have attachment to him and not follow foreign gods. 

821. Indeed it stands clearly: Live by your sword. 1076 The resurrection of the dead will 
also be by the sword. It is likewise proper for women to carry swords. But you fell to the 
left. But it stands of Jacob that he held his right hand up. 1077 If he had not [done] so, then 
we could not come [there]. Likewise the first of the pillars of the world was Abraham, 
and he always went to the right. 

822. The Lord had a dream on the 21st of June 1784. 1 saw a huge dog which came to me 
and sniffed at me. I was somewhat frightened by him; so then a hand came and grabbed 
him by the nape of the neck and threw him back from me. 

823. In a dream I saw one maiden who stood by my side. I wanted to have intercourse 
with her and to take her maidenhead. Then it was told me, Jacob it is already dawn. 

824. Francizek Wolowski saw a dream, about how he was bathing and took honey and 
squeezed it up in the water so the water would be sweetened. Of this the Lord said, You 
want to be a Truebeliever and serve God. But how can it be that you would want to serve 
God and yet did not want to? If you wanted to serve, indeed I said to you that one must 
suffer through everything, just like the parable I told you, that a great many people 
pursued that bird which knew things to come and all who pursued it, there fell upon them 
fear from a great uproar, outcry and complaint against them. They cried out after them 
with terrible voices, Grab them! Chase them! Murder them! until they turned back, and 
became stones; until one maiden came along and stopping up her ears with cotton so that 
she might not hear the screaming voices, went straight and took that bird. And so here. I 
said to you. Weigh your steps, for here is a new road which our forefathers have not yet 
walked. For that wish you had from the First and Second, that you were able to bear and 

1076 Gen 27.40. K 1.418 has Hebrew: Al charbecho tychie. 

1077 cfcfrf 

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accept; So what? for you only listened with your ears, but you saw nothing. But here the 
thing is near you and your eyes see it is a burden to bear. Therefore I admonished you to 
weigh your steps. Even if there [should] be some pain and thorns and stones, it is 
necessary to go and pay no regard to anything, but only to have brave hearts and to go; 
then God will help. I wanted to send you first to the szed and then to the Baatakaben. 
You did not want to. In those three months — in June, July and August [of 17]84— was 
the time to serve God and go on a mission. I sit here and chat with you. I am not the one 
who speaks to you, nor are you the ones who listen. He also said to one who went for a 
walk with him, I do not walk with you, nor are you with me. 

825. Why did you not ask me in Iwanie when I established you as Brothers: By what are 
we known as Brothers, when we have nothing in hand, know nothing and see nothing? 
We are just like the rest of the Company. Moreover if you are Brothers to me, why did 
that Rabbi Moyses die? 1078 

826. For several hundred thousand years, no one has wanted to bestow such favors and 
lead there, as I wanted to do good with you. When the time comes, then she will gird 
swords on everyone, as it stands: Gird your saber on to your side, o knight. 1079 On whom 
she desires, she will gird it. All who will see it will think that it must be natural, but none 
will know what it is and for what it is. But when she goes forth into the world, she will 
gird it on him whom she chooses to dress with the saber.— Another time the Lord said, 
You must be girded with swords, for without a sword none may go to Edom. Be good so 
you can go to Edom only with victorious swords. 

827. If you knew that good thing which is being done here these three days— that is: June 
19, 20 and 21st [17]84— even though you are now in great straits and beggary you would 
grow fat and stout from great happiness for you would know what comes forth to the 
world. 1080 

828. There is one thing [that] neither 1000 nor 2 nor 3 thousand men could lift that thing 
up, and you would be able to lift it very easily with one hand. 

829. When I led you to that religion, if I saw that you were kissing the ground morning, 
afternoon and evening and saying, Blessed are we and blessed our forefathers and their 
forefathers that we have reached the time when we will go to Esau, thereafter you would 
have seen what I would have revealed to you. You would also have seen how good I 
would have been towards you. 

830. Two Arabs arrived who could dance on a rope; one hung himself in the air by the 
rope and did other tricks like that. But the other Bajazo mimicked that one and did it on 
the ground; his clothing was distinct and strange, his cap peculiar; in his hand he had a 
mace [and] on top of the mace was a ball filled with cotton. Anyone who moved, he hits 

1078 See Chronicle, 53. 

1079 Ps 45.3 

1080 -pjjjg was a p ei iod of high tension among the followers to which financial stress contributed not a little. 
See Chronicle, 100. 

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with it, but in such a way as to hurt no one. The people absolutely pester him that he 
absolutely beat them. But that Paiazzo 1081 does his tricks on the ground and says to those 
rope dancers above, What kind of trick is it to dance there on the rope by yourselves? Do 
on the rope what I carry out on the ground. Whatever surprising thing he did below, they 
themselves had to show on the rope. 

83 1. If you had been good then you would have been helpers at Mt. Zion and you would 
have known what is the daughter of Zion. 1082 But now it is not known to you what that is, 
neither the mountain nor the daughter of Zion. Or did I tell you for nothing that if you 
had been in wholeness, then you would have put your own hands under my feet that I 
might not tread upon the ground? For you have been prepared to lift her up from the earth 
with your right hands. When she rises, on that very day at least 30,000 lords will die. A 
great many will go mad; kings will faint; armies will let their weapons fall from their 
hands from great fear, for their luck will turn on them and tumble. If I gave out to you 
one thing, then you would see how your understanding would now be pure and clear, and 
you would understand everything. You would even know everything which is written in 
your books. Or do I sit here and suffer such pains and difficulties for nothing? If you had 
been good you would have suffered too for her and you would have held on to me, 
kissing the ground always that you were worthy to follow me. And after the bloodshed, 
when she rises, water would come forth, the Company would drink and the whole world 
would drink and war would be stilled. Not like you said of the First, that he sat in another 
country and you suffered in Poland. Or is that how it should be? What good came of 
those pains? All is as it was at first. But only you did not have anywhere to turn that 
thing, so you turned it to spiritual power; but here everything will be in the open and your 
eyes will see it. 

832. 1 said to you several times: Byce imruso, to strip off his word; 1083 that is, that at every 
place it is necessary to strip off. Just as robbers do with their treasure. They hide it in 
caves and they close the door tight from outside, wall it in and cover it so that no one can 
tell it from the outside— How could you want to go, not knowing where the door 
is?— One must first strip off those bricks and then open the treasure. So I told you of the 
Sched, 1084 for without that it is not possible to enter. Through that way it is stripped off 
and then one may enter to the treasure. 

833. In Bucharest there are two sorts of herbs called Tron; 10S5 from it they make salad to 
eat. One is cheap, the other expensive: for one cup one must pay 1/2 ducat. Both are the 
same color; the only thing that distinguishes them is that the expensive one has a far 
better odor. Likewise, when salt is added to the common Tron and it is squeezed, it is 
crushed and [the flavor] gets lost, but the good one even though it is salted and squeezed, 

1081 Ladino, "clown, jester" 

1082 Doktor points out that these terms are employed by Frank to apply to Jasna Gora as well as to their 

biblical antecedents. 


189 n 

1084 It seems possible that here Frank is punning on the verb for "divide" in Yiddish. Cp 493, 744, 755, 767, 
1272, 1273 and pips 53. 

1085 Prps, basil 

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its force comes out so that one cannot eat it on account of its sharpness. Only then they 
add olive oil to it and good vinegar, it is consolidated and comes back to its first color, as 
if just picked from the garden and comes back to its first strength. Its effect is to very 
much increase the appetite for food. 

834. Attend: Christ did not go to life and yet among the nations it remained that they hold 
on to his signs which they call relics, like that from the cross, the towel, nails; all for 
remembrance and protection. Similarly from Signor Santo, there were also taken pieces 
from his clothing. Now I want to lead you to life, so that you may be [there] at the time 
when they say to her: Shake yourself free from the dirt and stand up, 1086 and together 
with: Rejoice you greatly daughter of Zion. 1087 She would give every single individual a 
thing from herself, so that you would have it for a guardian and a memento. Where ever 
you would have come to, you would only have had to show that sign from her. You must 
know that even the earth from which she rises will come forth from under its curse. 1088 

835. Take note: Saul before he went to war with the Philistines, said to Samuel, Now the 
Philistines have come and I have still not supplicated God. 1089 You went to war and did 
not supplicate God. He who did not wait and did not heed Samuel lost the kingship at that 
time. 1090 

836. During the winter of 1784 it happened that Josef Wolowski quarreled and got 
involved in a lawsuit in Warsaw with some Germans. The Lord was asked if he might 
begin the litigation with them for they had such means that they might overcome him. 
The Lord replied, Surely. Take them to court and do that which is in your power. They 
did so. The affair was lost, at which the Lord, having learned of it, scolded those present 
with these words, Look at your deeds. Every day I command you not to quarrel with 
anyone and not to anger anyone, and you came and asked me if you could quarrel with 
people and take them to court? Or have you not yet been punished heavily for that? If I 
had ordered you to kill some man would you have listened to that and killed him? But 
you have to understand that no evil comes from me for any man. Even though I or God 
himself order you, you must inquire, Is it fair so or not? Then I would answer you 
thereafter. — Once a man and his wife between whom there were always bad relations 
came to Solomon for judgment. Solomon summoned the man and said to him privately, 
Take a saber and cut off her head tonight. He heeded the king, drew his saber and came to 
his wife that night. She was asleep and held their children to her breast. Taking pity on 
the children and her, he put the sword in its sheath and hid it away. He came again, and 
even a third time seeking to carry out the order of the king, but compassion overcame 
determination and he left her in peace. The next day he stood before Solomon. He asked 
the king for forgiveness that he had not been able to carry out his decree, because mercy 
would not permit him to. The king ordered him to leave and summoned her, person to 
person. He gave her a lead sword and told her, When you see your husband sleeping, take 

1086 Zech 9.9 

1087 Isa 52.2 

1088 90 n 

1089 IS 13.12 

1090 Cf IS 12.14. 

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and cut off his head. So she did. When she came to cut off his head, she could not do 
anything. At her blow, the husband awoke and saw her evil heart. Thereafter both were 
brought before the king. The king said, Well did I write that I could not find one good 
woman. 1091 And so with you: I test you and your deeds and can find nothing. But about 
Josef Wolowski he read this verse: You God repay man according to his deeds. 1092 

837. In those years three days will draw near: One is that of which it stands: A day of 
vengeance in my heart. 1093 The second day is: Behold the day comes burning like a fiery 
stove, 1094 and that is the day which is called neither day nor night. The third day, that is 
that Day of the Lord, great and terrible 1095 . The first is Abraham, and that signifies grace; 
when that day comes first, it will come forth with charity. The second day is Isaac, and 
that is harshness; if God forbid, it come forth first, it will come forth with severity. The 
third day is Jacob, and Jacob is then a whole man: Isch tarn. 1096 

838. A certain great man named Hiery 1097 gave a penance to a sinner, that he fast several 
days lying on his bed. I myself, that Hiery said, will bring lead and having melted it, will 
pour it in your throat so that you will swallow it and die. That one did so, he prepared 
himself with all his heart for punishment and, having closed his eyes, opened his mouth 
wide, awaiting the pouring of the lead; and that one then put in a spoon of confiture. He 
said to him, Since you were prepared to receive the decree against you it is as if you had 
fulfilled it, and from now on take it upon yourself that you sin no more. 

839. On the first of July [17]84, Her Highness saw a dream: I saw as if the Lord was 
brought a pair of pistols of pure silver. The Lord took the pistols and having loaded each 
of them with three silver balls, fired straight at my heart. 

840. In Bucharest there was a certain rich widow, very virtuous and kind to all the poor. 
She asked me, What should I do more with my wealth, so that I might merit for myself an 
eternal remembrance. I advised her to build a great Wirthshaus 1098 on the road which 
would be far from city or village, so that passagers traveling that way would always have 
comfort and a shelter during the winter, whereas in the summer they could have a suitable 
rest. Make there that great Wirthshaus with several hundred little rooms, so that guests 
may each have comfort there. I know a priest, very good-hearted and godfearing, settle 
him at that inn and give him the whole farm, so the guests can have all comforts gratis 
for themselves and their horses and that will be an eternal remembrance for you. Set up a 
fund too so that even after your death it will endure. Everyone will remember you and 
beseech God on behalf of your soul. The lady replied, The project is admirable, it pleases 
me greatly, but what should I do when the priests insist that I should build a church near 
the town, with several hundred cells, also for passagers so they might hear Mass there 

1091 Eccl 7.28 
1092 CfPs62.13. 

1093 Isa 63.4 

1094 Mai 3.19 

1095 Prb Mai 3.23 (Isa 13.9, Jo 2.11, 3.4) 

1096 Gen 25.27; Zohar 1.146a, etc (cf Targ Onk) 

1097 -j-jjaf j s ^ H a < ar i^ Rabbi Isaac Luria. See Benayahu, 238 and nn. 

1098 German, "inn" 

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while traveling, and that would also be to my eternal glory. What's more, I have already 
begun to build. The ground-work is ready and I have already paid great expenses for it. I 
said to her thus: If you have already begun to build, finish it and do as they have advised 
you. She finished the building therefore and began to order the painting of the pictures. 
She installed the priests there; coaches of foreigners invaded, both men and women. They 
began to carry on lustfully there; they fought and turned the church into a bordello. 
Seeing this, she did not even want to finish the cloister, left it stand empty. Thereafter she 
came to me and said, Indeed your advice was far better than the priests who advised me, 
for I have spent so much money for nothing. Then she had the Wirthshaus built and 
settled that priest there I had recommended. Afterwards she was powerfully happy. 
Riding by that way, I stopped off, and that priest having recognized me, kept me three 
weeks providing me with all sorts of good things. And so with you: That which you built 
yourselves you ruined yourselves but that one is blessed who heeds me and goes along 
the path of my ways. 

841. People say: You can pull a bear to honey by the ear and he won't go, even if you pull 
off his ear; when he has once tasted mead, you can pull him back by his tail to get him to 
move away from the mead, he won't do it, even if you pull off his tail. And so with you. 

842. Mateusz saw a dream, that he held in his hand a spoon made of black dirt and went 
to a town to exchange it with a Christian woman for a white one. 1099 The woman went to 
her neighbor an old lady to ask, What does it mean, that exchange black for white? That 
woman replied, I will tell you what is in that. Their Lord is named Jacob Joseph, and they 
are that Jacob and Joseph who were in Egypt; but at that time they died and then their 
children entered slavery under the Egyptians and were subjects. But that Jacob Joseph 
gives a black spoon to all the lords and they become [his] subjects. He told that dream to 
the Lord. The Lord said of it: Shortly my help will come to me and what you heard will 
be fulfilled, for that which people prattle will all be carried out. 

843. The Lord had a dream: I saw that the table was laid for all the lords. I myself gave 
them to eat and drink, and served all of them. Among those lords was the wife of the 
Landeshauptmann of Briinn. When she came away from the table she fainted and was 
about to fall to the ground several times, but I didn't let her fall to the ground so she 
would not die, and I got powerfully tired with her. At that my father arrived, stopped up 
her mouth and brought her spirit back to her. I laid her on a bed. The Lord himself 
interpreted: As my aid comes to me they will faint away. 

844. A certain peasant stole from a Jew. The Jew, seeing him stealing, caught him by the 
hand. The peasant caught hold of the Jew's hand too. Both of them pulled each other 
along through the whole town so. My father seeing that the Jew was jerking with the 
peasant came to rescue him from the hand of the peasant. But he could not understand 
which of them was the thief, for the Jew yelled Thief! at the peasant and the peasant too 
yelled at the Jew, You are the thief! The Jew screamed, Catch hold of this thief! and the 

' 52, 63, 245 nn 

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peasant then yelled the same thing. Therefore he couldn't figure it out at all. And so with 
you: This one talks about that one, and that one conspires with another. 

845. There were once two chamberlains who kidnapped a princess, a maiden, and fled 
with her to the forest. One prince came upon them and rescued her from their hand. He 
fell powerfully in love with her and she promised to follow him. He came with her to the 
middle of the forest, among mountains, where they found an immense palace with a great 
number of rooms. Robbers lived there. At that time there were 24 robbers there. They 
wanted to kill him right away and take her for themselves. The prince was extraordinarily 
powerful and brave. He rushed at them and having killed them all, threw them in a hole 
under that palace. Having done that, he went to hunt something to eat. When he had gone, 
she heard that two of the vanquished were still alive. She overheard their moans. She 
went and pulled them up into the palace, and seeing that they were very handsome men, 
fell in love with them. They said to her, We have here a certain room in which everything 
good is found. She asked them, But what shall I say when my lover returns home? They 
advised her, Make out that you are sick and beg him to bring you milk from a lion. When 
he brings it to you, order him again to bring you milk from a tiger, and so forth. When he 
goes to take it from them it is possible that the beasts will tear him to pieces. If that 
doesn't work we'll go into the forest where we have another 64 robbers, come back with 
them and kill him. She did so. The prince went for whatever kind of most horrible beast's 
milk she just said to him to get and brought it to her. At that time when he snatched away 
the milk, he picked himself out a cub and tamed it: like a lion's cub, a tiger's, a leopard's 
& & ... and trained them to come running from afar when they heard his call. But when 
you hear my loud whistle, he said to them, you must know that I am in big trouble. Hurry 
to my aid then. A short while later, he was bathing in a tub in the palace and had nothing 
about him but the mace he always kept at hand, even when he was bathing. She, seeing 
that he was naked and had no weapons, gave the sign quickly to the robbers. The 64 
robbers in ambush gathered in a moment and threw themselves upon him. Seeing that, he 
killed as many as he could by his own power; but, seeing that they were too many, he 
whistled for his animals who, having heard that, exclaimed, Our master is in great 
difficulty. Let us fly to his rescue. They got there, broke down the door, tore all the 
robbers to pieces and rescued him. And so am 1. 1 took you so you might be a help to me 
everywhere and you didn't want to. 

846. How could you pay no attention to that which stands in Canti. Canticorum that 
describes his and her whole form and thereafter says that your head is upon you like the 
Carmel a king bound up in running water 1100 & & ... Only thereafter does it say: How 
beautiful you are, how sweet you are, love in pleasures 1101 for it clearly stands that: 
Durech kocheb my Jankow 1102 A star comes forth from Jacob and that kocheb— star— is 
called Madem— Mars. But you know that when that star descends, it will go to the 
bottom of the abyss, where we are. But when it goes on its journey upwards, then it will 
never come to an end. 

1100 Song 7.6 

1101 Song 7.7 

1102 Num24.17 

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847. All colors are displayed in her; each individual will see her in different colors. 
Everyone will have his own service just as I said to you in the parable of that princess 
who was reared by one sorcerer and who set her in a vessel of 3 metals and transformed 
her into a tree; then another sorcerer came and ordered all the sons of the king to work for 
her, even the crown prince, for he said, Perhaps he will be luckier than all his brothers. 1103 
Likewise I took you and chose you, so that each would do his service, that perhaps one 
might have the fortune of reaching her. 

848. 1 tell you, if you are of the seed of the Patriarchs, why do you not walk in those steps 
which Abraham your father walked? But his whole journey was only to kings, and you 
did not want to go to kings. 

849. Just as the whole world says of Adam, that he was the first, so the whole world will 
see and know that the world will begin de noviter from that place. But you would have 
seen that place with your own eyes in which the world is grafted from him and from her. 

850. Lately I said to you that it was said to me Wyko'i tedaber. 1104 Those 25 years 1105 that 
you followed a man who himself has no help then you had a plague from Ko'i; for there 
are two sorts of Ko'i, and I wanted to lead you to her Ko'i; but you went ahead before me 
to another Ko'i, so now it stands of you: I turned here and there and saw no one. 1106 When 
you were still in Iwanie you heard from me that I became angry with one who went ahead 
of me: Just so you did not understand that and went first and therefore fell. 

851. Abraham dug a well, Isaac dug a well, and everybody dug and searched to catch 
something. I also dug and wanted that you be lords over the whole world, just as it stands 
with the Psalmist: The lords dug a well. 1107 And you stopped it up. But take note: When a 
well is dug, they dig until it breaks into the spring. When that comes forth, it must be 
purified and flow until it becomes clear. How could you not understand? When Solomon 
built the Temple, he set up 12 oxen so the Sea could stand upon them. 1108 But that was 
only a temporal thing; but I wanted to fix you in eternal stability. Therefore be very 
careful that you not, God forbid, fall into eternal ruin. If you will be good you will even 
now be able to attain. You yourselves see my bitterness, that I tried and labored greatly 
for you, that you might be children, and now I myself must neglect and disperse it. 

852. Her Highness saw a dream on the 5th of July 1784: I saw a little child in my room; 
one black man came in with horns on his head. I asked him, What do you want here? He 
answered, I have come to take that child from your house. I will not give you that child, I 
said. He said, If you will not give him to me willingly, then I will take him by violence. I 
asked him who he might be? He replied, First I will take the child, then I will tell you 

1103 gy 

1104 Prb Ex 20. 19,3. 14 f with Zohar 2.80a; but cf Zohar 3.21 lb 


The numerical equivalent of the Hebrew word ko, referring to the twenty-five years elapsed since his 
entering prison in 1760. 

1106 Ex 2. 12, prb with Zohar 3.21 la (among several) 

1107 Actually, Num 21.18 

1108 IK 7.23 ff 

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who I am. He took the child by violence under one arm and under the other he caught up 
that French girl who was with me. 1109 1 asked him again, Who are you? He answered, I 
am the worst devil of all the devils. The French girl started to scream loudly and to ask 
that I rescue her from him, but he did not listen to her and left with her. Immediately a 
great fire began to burn in my room, which I tried to put out, but I couldn't. The Lord 
came along to put it out, at which a great outcry arose that in the Lord's room it was 
burning terribly. 

853. 1 said to you: I planted you as a vineyard, all true seeds, that is, the seed of Abraham. 
But when a vineyard is planted and guards posted, surely it is because there is found there 
something guarded: that is her herself. Even though you were in wholeness, she would 
thereafter choose the one who would be received and the one who would not be received, 
for there were among you people who could not bear up and would reveal. But it stands 
clearly: In his shade you nourish us among the nations; 1110 for that shade is her shade, to 
which the whole world goes and prays to that Maiden. There we entered, and the world 
did not know that which we do and what we pursue. 

854. When Rabbi Mardocheusz during the wedding revealed to me the faith and said 
there is a messiah in the world, I said to him, If so, then I will go to serve him and do him 
service with all [my] power, for I am strong and healthy. If he will need someone to cook 
a good stew, then I am the one; someone to chop wood, then I am he; someone to carry 
something on his back, to sell and to bring him the profit, I am he; someone to wage war, 
I am the one. I did not say that I would go to learn from him, but only to serve and to do 
for I greatly desired to know the things that would happen in the world, whether there 
was to be found in them a thing having a foundation. Therefore I served even my Rabbi 
so. When he wanted to sit upon a horse, I kneeled down on 4 legs and he climbed up on 
my back so it would be easier for him to get on the horse. Therefore that same Rabbi 
Isohar wept and said these words, All my life I pursued the teachings, I searched and I 
did not find. Now I see that all that is foolishness. I did not say these words, that I would 
go to serve him and to work. What has come to me of all that going around and looking 
in his chambers? But I told you that I would show you the king himself— that is 
God— and not to go and look around in chambers. 

855. 1 revealed to you a new place, like that of the Big Brother and the Baatakaben, but if 
you reached her, she would send you 10,000 miles, to where the whole world has no 
knowledge of it, as happened to Iwan Iwaniewicz. He went with his two men to far lands 
of which the whole world knows nothing. 1111 

856. The Lord had a dream: I saw as if it was said to me, You would long ago have gone 
out to freedom, but it is feared that you would not do a certain thing. I said to that, I 
myself understand one thing and I think about it. 

1109 Ewa had a French tutor in Brno. 

1110 Cf Lam 4.20. 

1111 See 138, 139,397 

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857. 1 went in a dream to some water 3 cubits wide. In the middle of the water stood 
stakes. No man could come that way, for the water was very swift and everyone drowned. 
But I crossed to the other side in a single stride. Immediately I took a step backwards and 
returned to the same place. He gave this interpretation: I will travel to a foreign land 
which is very harsh, but I will return from there peacefully. 

858. When a man goes from one place to another he must be silent and shut his mouth, 
retain everything he hears or sees with his own eyes, be silent about everything and bear 
up as I said to you: to have stability.— When a man wants to shoot an arrow, the longer 
he draws with all the spirit that is in him the farther the shot flies when released. So is it 
here: The longer a man holds his spirit in and is silent the farther his shot may fly. — I was 
once at the home of the Kiaja 1112 in Chocim 1113 for dinner. In the afternoon we attempted 
to pull a copper bow. The other one that was with me, Tiirk Haim, pulled, but everybody 
made fun of him. I was forced to take that copper bow in my hand, even though it wasn't 
pleasant for me, and having seated myself in a corner, I put my back to the wall and with 
my legs drew that bow slowly, slowly, until the whole arrow fit into the bow. I drew it so 
30 times, until everyone said of me: Maschala Deli Basza. 1114 

859. If I wanted to tell you even one part of what you lost you would, God forbid, smash 
your heads against the wall. But you taught me well not to reveal even a single word, or I 
would reveal to you a great amount; but nothing sticks to you. If you remembered my 
saying then you would lose many, God forbid. That must persist until you come to Edom, 
and before you come there, there must be a certain thing upon you so that then a blessing 
might rest upon you. There must also be that so that fear will fall upon the animals from 
you, as has been said. Take note: Jacob only in preparation for that thing acted and wore 
that costume for one hour. On that costume were painted all the animals and birds. When 
Esau wore it, all the animals would come and bow before him; and it is impossible to go 
to Edom until that garment is first upon you, so that fear might fall upon all the 
animals. 1115 When you go to Edom there will be endless joy, such as has never been 
before; and the whole world, even those gods who lead the world, have not yet had 
knowledge of that joy. And there will be so much joy in the world that tears will flow 
from your eyes, such as no man has yet shed. 

860. Who are they who turn bitterness into sweetness and taste it? 1116 For when she 
reveals herself and comes forth, she will appear in a filthy, terrible and bitter-filled place. 
Then it will all turn into sweetness. But at that time, when she reveals herself in my 
palace and in my rooms, I would wish you that you might at least be near my court. I had 
set you up from the beginning so everything might be done through your hands. 

1112 Turkish, kd'yaga, village headman 

1113 Khotim, also Khotin, a city in the western Ukraine on the Dniester 51.05N34.47E under Turkish 
dominion at this time 

1114 Turkish: Maschala=God protect (him); DeZ;=crazy one; Basza=(Pasha), noble/prince 
1115 185, 222, 245, 518, 535 



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861. It stands: 25 years you would be confused; you would follow a man who has no help 
and would do filthy deeds, and for 1 1/2 years I will cleanse you of all impurity and I will 
sprinkle you with pure water, as it stands: I will sprinkle you & & 1117 ... That is that you 
will receive Das; but there will have to be very much water to cleanse you. 

862. There were two neighbors who dearly loved each other, just as you and I. Once one 
needed to hire a horse for a few leagues. That one went to his neighbor, asking him that 
he give him his horse, that he would give him feed and hay. He replied to him, I have 
already rented my horse to somebody else. He said, But your horse is neighing, and I hear 
him. He replied to him, Then, you believe the horse more than me? And so with you: 
They come to me and ask me, Where are your Brothers? I answer them, They are not in 
the house. But, they say to me, we hear by their voices that they are in your house. I 
answer them, You have greater belief in them than in me? They are simple people: They 
say "That's surely true, and go away. — The Lord broke into a song then: Give us the 
worth that we all might eat at his table. 

863. A different thing to go, a different thing to listen, a different thing to tread, and 
entirely different: to listen. As it is written: God! I heard your voice and was afraid. 1118 

864. 1 wanted to lead you to a precious place, as has been said. Even though they would 
be unhappy with me there, I would have led you wisely and I would have been too smart 
for them, almost as if I had stolen in. If you had entered there, then you would have 
caught hold of the tree of life; there nothing can hinder anymore, for that evil which can 
hinder cannot enter there. Therefore there they fear neither those above nor those 
below. 1119 But that elder and fool, 1120 even though they call him fool is wiser than 1000. 
He tried hard by all means, that you might not be able to follow me and he hindered you. 

865. How can you say that you want to serve God? Does he need your labor or service? 
But I said no more to you than: I will show you God, so that you might see him; but I did 
not say: to serve him. I also say this to you, that you be obedient and follow me, so that I 
can lead you to such a precious place. 

866. 1 have not yet told you a single word which pertains to God himself; for things 
which properly pertain to God himself, may not even be written down in black, because 
of the great danger. 

867. All that are from the children of Adam, cannot attain the degree of Adam. They are 
the children of Adam who sit in darkness. But they who come from the seed of the 
Patriarchs, they are able to come to the degree of Adam and then come to the true God: 
for Abraham began to come to the degree of Adam, as has been expressed previously. 

1117 Ezek 36.25. K 1.419 has Hebrew: Wezorakty aleichem maim tehorim. 

1118 CfHab 3.2. 

1119 354 n 

1120 The reference is to Samael, cf Zohar 1. 179a f. 

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868. It would be better for you if you had been taught the wisdom of sorcery; you would 
have known a great deal. 

869. The journey of Abraham was all to the right, therefore he went to kings, for they are 
of the right and all men in general are on the left. So that God did not say to Abraham 
that saying: I will bless those whom you bless, until he said to him: I will make you a 
great nation. 1121 That is simply, without learning. Also, if Jacob had taken the blessing 
from Isaac without the attire of Esau, 1122 his children, God forbid, would not have been 
able to come into being. Therefore they must completely forget the Law, so that not the 
least remembrance of it remain. I wish for you that you might be like Wawrek 1123 and 
follow me like a simple man and listen without any teachings and speculations. Also 
what Jacob put on at the time of the attire, it was only to try it on and that was the attire 
which his children would wear in the last days. If he had not tried it on at that time, his 
children would not have been able to wear that attire in the last days. 

870. There were two craftsmen; one was a goldsmith, the other, a furrier. They were 
having a few words with each other about profits. One bragged that he made more, the 
second held the same opinion of himself. They made a bet with each other and set a 
period of 7 years. At the end of that seven years they would present a reckoning before 
the elders to determine who had made the greater profit. The furrier collected antiques 
with his work year by year and they were worth several thousands. The jeweler during 6 
1/2 years had no profit on what was left to him after the work. At the last one lord 
traveled his way, but that lord had become rich and overbearing from thefts and was a 
great drunkard. He gave him a high saddle, studded with precious gems, to polish up. The 
jeweler took out the good stones, and put false imitations in the same places. Then he 
gave it back to that lord who, having taken it, immediately went on farther down the road. 
At the end of the 7 years both came before the elders of the kahal so they could appraise 
their profits. The furrier presented his profits in several large wagons and they were 
worth a great amount. The jeweler came up and drawing out one stone, said, I have 
nothing more than this stone; but even it no one could evaluate. The jeweler went on, 
That which I have beyond this I will not show you. The Lord told that parable two times, 
one time in Dziurdziow and another time here. You had many gods and I have only one, 
but that is beyond price. 

871. Pay attention: Abraham's whole journey was always to kings. If you had been of the 
seed of Abraham, you should have compared yourself with Abraham and not followed 
simple folk; also to consider that first journey of Abraham's: that was to Pharaoh the king 
of Egypt. In the beginning he immediately brought her to Pharaoh's house, and 
immediately from that began to come forth the seed of the Israelites. 1124 Take note of 
what you have lost. It stands in your Laws: When the angels came from Jacob to Esau, 
they were asked, From whom are you? They answered, We are from Abraham. Then they 

1121 Gen 12.3; 12.2. Frank reads 12.2, '1 will make you a great nation" (Heb. goy) as "I will make you a big 
goy" (Yid. "Non-Jew"); 'learning" in the following sentence is understood as "Torah." 

1122 Cf Gen 27.15 ff. 

1123 A peasant (and non- Jewish) name; cp. Iwan Iwaniewicz, ("John Johnson"), cf 882. 
1124 CfGenl2.13ff. 

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beat them. Then they said, We are from Isaac. Again they beat them. Finally when they 
said, We are from Jacob, 1125 then they called out, He is the brother of our lord! and ceased 
beating them. Where is your sense? Surely that is not written for nothing but only gives 
you a sign for the future. If you had called my name, and said, We are the brothers of 
Jacob, even though the whole world rose up against you, who would have been able to 
lift a hand against you? 

872. There was a certain eccentric general. He was able to tell fortunes by cards. It was 
shown him by the cards that he would die in a year, even the day when it had to happen, 
in the afternoon. The whole year he went around powerfully grieved and when the final 
week came in which he was to die, he wrote his will at home. But when the day arrived 
he lay down on his bed and, seeing that he still lived, began to curse death that it would 
not come so that the cards' prediction would come true. In spite of that, he lived on and 
ordered his wife to bake him a good turkey and give it to him to eat. 

873. When the lords and creditors set upon me, I had already undertaken to disperse you 
and send you away from my house so you would not see my sufferings. But when I saw 
that God did not permit my enemies to harm me, then that verse was fulfilled: God 
himself alone worked wonders; 1126 just for himself alone he creates wonders. That 
wisdom I cannot reveal to you for it is hidden from you. If you knew that then you would 
already understand what is written: Among all the wisemen of the nations and all their 
kings there is none like you. 1127 Now I see that God has not cast you off and indeed wants 

874. A long time ago the whole lament of Eyches has been fulfilled upon us, where it 
stands: Children who were like Pos & & 1128 ... 

875. 1 wanted to send one or two of you after money; I was told again Ko'i, that is: that 
you would be entangled 25 years. I said to you Byce imruso. I would have done the 
stripping off alone, and fulfilled alone. Now [that] you yourselves have done the stripping 
off, you yourselves fulfill. 1129 

876. If one of you were on guard that night, he would see with his own eyes how Jacob 
went to Laban at that time; so that now he would see the sign when Laban comes to 
Jacob, would just see it with his eyes. 

877. As it stands of Moses, this saying: Weikro God called him. In that saying a small 
Alef is at the end, not a large one, as a sign that he called him, but he did not go. 1130 And 
so you: I called you, but you did not follow me. 

1125 Cf Gen 32. 19??? 

1126 Ps 136.4; 72.18 

1127 Jer 10.7 

1128 Cf Lam 4.2. 

1129 850 n 

1 130 Lev 1.1. The word is written in the scribal tradition with a smaller than normal ' alef. Cf Lev R1.5 for 
Moses' hesitation. 

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878. Everywhere you go there is hidden and revealed. Even though my journey is 
altogether open, I can let nothing escape my mouth, for one voice beats against another 
and might spread it about. But I wanted to proceed wisely, obliquely and round about. 
Several times I wanted to pass over that thing, to go and return. If you had followed me, 
then I would have led you to that place where no man since the beginning of the world 
has yet been. Even though they complained against me, as I have told; but you leapt out 
in front of me. 1131 But I said to you: It is the way of kings that at time of war the whole 
army precedes and the king is always in the rear so that in case of loss, the king at least 
may flee to safety; and in case of victory, they will sound a triumph for him. But I said, I 
will go before you. Even if there be people shooting, I will take it upon myself first; if 
there is fire, I will pass through it first; if there should be water, I will go across it first. 
You ought then to have followed directly behind me. 

879. To that parable, as expressed above, of what the Lord did in Jassy, 1132 saying to him, 
I made you king & & ... the Lord interpreted further: I pushed myself forward among all 
the servants and lords until I grasped the robes of the king himself; and when I had done 
so, who then had the status to push me away from him, until I had finished my 

880. Likewise the Lord added to the story of the ropedancers: 1133 that paiazzo who 
clowned on the ground, took a cut string and walked with it on his hands and his feet 
above and set a peasant on top of his feet, saying to them, If you think that you are 
ropedancers, why don't you do up there what I do down here? 

881. You did not want to know what is meant by A'E and if one does not know what that 
A'E is he cannot know what is meant by Szaday; and if that Szaday is not known, then it 
is not possible to come to that saying: Schemi Adonay— My name. 1134 When you could 
not come to Jud, Hey, Wuw, Kay, thereafter to Ko'i, that is K and Wuw. 1135 When one has 
not come into El-Szadday, he cannot go to Adoyni Sairu. 1136 Just precisely as when many 

1131 A reference to Joseph lepaing out in front of his mother to hide her from Esau, cf 63 n. 

1132 515 

1133 830 

ii34 pj.^ pj-gjjj j s re f err i n g to the dipthong /-ay I that marks 'adonai (the pronunciation of the 
Tetragrammaton; "God; LORD") as different from 'adoni ("my lord; sir"). Removing this dipthong and its 
marker— the letter yod— leaves the name Shaddai, Shed ("demon"); cp 214, 824; particularly 493 and 
1273; cf Ex 6.2 f; and see 215 n. 

1135 683, 583 n, 493 nn. The transcription here of the names of the letters that make up the Tetragrammaton 
seems to follow a particular euphemistic practice that substitutes the letter kof (for kadosh, "holy") for one 
or both he's in the Name. Frank then seeks to associate the sound of this letter with the word "ko" (kaf, he) 
meaning "thus" but interpreted with particular meaning, cf 493 and the notes there. In re-writing this word 
as Ikl and vav Frank loses that meaning but gains the symbolism of the letter vav which stands for the sixth 
sefira— it is the sixth leter of the alef-bet and the "middle" letter of the Tetragrammaton— and the messiah. 
More probably, he has forgotten that the word ko is spelled kaf -he. 

i 136 pj^ s re f ers to j acor y s speech in Gen 33 . 14. Frank makes the point that it is not ' adonai to whom Jacob 
is going (Sa'ir=Esau) but the Shed (i..e., 'adoni, see n above). Thus, in the parable about nobles at parties 
seeking to learn who some other noble is and what is his rank, the nobles chose whether to employ this high 
term of honor or some other term in addressing them. 

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lords meet with one man they must ask, Who is this? Who is that? Thereafter at that time 
is it possible to honor them and call them Adoyni. Then I would have shown you God, as 
I promised. 

882. You do not understand when because of something I am angry with you, then 
because of that I do you harm and that is actually for your benefit. And what I tell you, 
that you ought to be like Wawrek, who has neither laws nor speculations other than 
himself, and is a simpleton in his eyes, if you will be so, then it will be good for you and 
you will be blessed and will follow me in every place. But when you will be good, then I 
will tell you what Schemi Jehova is. 1137 Also, did I come to you to Poland, so I could spill 
blood myself? I do everything for you. If you will be good, then you will no longer be 
under the authority of a man but will only follow me and heed me. Jacob could not finish, 
because his children were [his children] from birth; but I chose you myself, wanting to 
finish with you, and it might have been completed with you. Now I wish for you that 
after 24 years you might come to that place to which I wanted to lead you. But there you 
would see nothing, but only hear a voice— that they are sad for me, on account of you. 
But nothing would happen to you there except that you would grasp eternal life, and 
would have great riches. But there none would be able to do you any harm. 

883. 1 tell you, he who does not have stability has no part in the true God. Look at me: 
They make me promises and then they desert me and leave me behind by myself like a 
stick; for such is the custom, that they consecrate a man if he has stability and bears up 
and relies on his God and puts all his burden on God; [and] as you see now with your 
own eyes: that all had one advice about me, to throw me to the dirt. But I said, O you 
God! do with me what is pleasing in your eyes. I stayed in my place and the good God 
did not take away his grace for us and for the whole Company: God had mercy upon his 
people. 1138 In his shade we live among the peoples. 1139 But it stands: Ubecyloi in his 
shadow, and you each made yourselves a different shadow. 

884. Abraham was told two times: Go, go, that means for your profit and for your 
good. 1140 And so with you. Again, it stands clearly: Weissui, 1141 Dragged out. Like when a 
man is pulled out of one place to another he must abandon all the customs of the first, for 
one kingdom may not enter another even by a hair. 1142 Also is it possible to come to a 
king with shit on one's hands? Therefore they burned incense in the temple. 

885. When we enter Edom, then the whole world will be overturned, like when a hand 
turns over. The face of the whole earth will be renewed. 

1137 See the previous dictum and the notes. Here, Frank or the scribe has substituted the pronunciation of the 
consonants of the Tetragrammaton combined with the vocalization of the word 'adonai and intended to 
retain the taboo against the pronunciation of the Divine Name, cf 31, 575. 

1138 CfPs 103.13. 

1139 Lam 4.20 

1140 Gen 12.1, cf 327 n. 

1141 Gen 19.16 

1142 380 n 

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886. The dream of the Lord July 26 [17]84: I saw that I was brought a piece of cake, with 
different kinds of confitures, called Hatwa in Turkish. I divided it up among each of you 
and put it in everyone's mouth. The Lord interpreted it himself: Haiaway, may God grant, 
that it be quickly fulfilled. 

887. If I had seen you in wholeness in your hearts from the first when I established you as 
Brothers, then I would have changed your clothing and your language and your journey. I 
said to you several times: as oil is poured from one vessel to another so your name will be 
consecrated among the peoples, 1143 and I said to myself: I will take you out from the 
Jewish estate, for there it is not possible to be sanctified, and I will lead you to the estate 
of Edom, then my name will become sacred among you. Now it is already 25 years and 
you did not want to follow me. I must be sanctified among the peoples, and therefore it is 
written in Canti Cantico.: Why must I be so, as if hidden among the flocks of your 
companions? 1144 That means the peoples of the world. Now as I will go to Adoini Sairu, 
you cannot know what Adoini is and what Sairu is. 1145 It is written: Gird your saber to 
your hip, o knight. 1146 Who is that powerful knight? It is Nimrod, about whom it stands 
that he was a powerful hunter before the Lord. 1147 Also of Esau it stands, that he was an 
expert hunting man. 1148 It was said to Esau: Live on your sword. 1149 1 myself will gird a 
sword on everyone and upon him whom I gird it he will go, but upon him whom I will 
not gird it he will not be able to carry it. 

888. No male can lead people away from the road of God, but only that foreign woman, 
who assumes the form of a male and takes them away from the good road. 1150 For a 
woman draws the hearts of men after herself. Usually when a male lusts after a woman 
and she does not allow him his desire, then his love burns greater for her. You had an 
order long ago, to guard yourselves that you not dampen your beds by night with 
uncleanliness, that signifies, guard yourself against that foreign woman, 11S1 that you 
might be able to come to the degree of Adam. The more you wanted to keep clear of it, 
the more you fell. And so with you: The more I ordered you to turn back away from her, 
the more your hearts were drawn to her. 

889. There was a certain captain of the Mirowski guards in Czestochowa. He was caught 
by the Confederates along with his men. The Muscovite killed three of their officers who 
had been under his command. The captain sat [alone], very gloomy. I asked him, Why so 
sad? He knelt before me and said in these words, I have heard of your speakings, that you 
are an honest man and able to give good advice. Advise me what to do. Shall I abandon 
my command and flee to Warsaw, or go on to battle with [my men]? Even though it is 

ii43 q- <§ on g i _3 j 208 n; prps the additional material is a reference to Gen 17. 5f. 

1144 Cf Song 1.7. 

1145 881 n 

1146 Ps 45.4 

1147 Gen 10.9 

1148 Gen 25.27 

1149 Gen 27.40 

1150 Zohar 1.122a 

1151 Frank is discussing nocturnal emissions, thought to be used by Lilith et al. in order to impregnate 
themselves and produce thereby demonic progeny. 

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honorable to fight for the fatherland, I am young and it pains me for my years. I replied to 
him, If you want to listen to my advice and heed it it will work out for good. I will listen, 
he answered. — I will give you advice, but reveal it to no one. Do not flee from your army 
and do go with them; buy yourself a few good-looking watches, and having seen yourself 
in difficulty, that the enemy are chasing you, throw one watch behind you. They will stop 
for the watch; you flee on. And so every time, fleeing and escaping, until you get to the 
fortress. So it happened. They pursued him; he fled; the watches rescued him. Having 
arrived, he fell to my feet, for the good advice I had given him. 

890. When I take one step among the peoples I will go into such a fiery and powerful 
thing that it will be as easy to go into the skies on a ladder as to take that step. God grant 
that the Patriarchs, Abraham, Isaac, Jacob, might bear it and follow me; I wish it for 
them. In Seir, I will draw you after me, just as I promised you, I will do you good; but not 
with money, God forbid, but only draw you on after each other. Be very careful and in 
wholeness, that you might have no hideous thing that, God forbid, I might not catch hold 
of your garment and that you, 1152 God forbid, be left behind if you have any desire in your 
thoughts to follow men. I tell you I will tread, just tread. You will even see it with your 
own eyes, that from that fallen and humble place as I am, I came forth from among the 
Jews who are low and contemptible, particularly in that religion which you had from the 
First, and here I have entered baptism a long far way from that. But divinity is far above 
all that. When God raises me from death, I will be seated among the lords, and among 
them I will reach the seat of honor. 

891. Those three who lead the world, seeing that the three Patriarchs, Abraham, Isaac, 
Jacob, came forth, wanted to come down and confuse them. Therefore Jacob himself 
went to Egypt, to burdensome slavery, with his children; to hard labor. Seeing that they 
had become so lowly, those three ceased pursuing them. 1153 Therefore they are to this 
time still in slavery and lowness. Also that tribe who built the Tower of Babel wanted to 
make a beautiful thing, but those three confused them and scattered them and their 
languages. 1154 They did so with you as well: They confused you and your language, so 
that you fell into the borders of that foreign woman and they transformed you into other 
people, just like sorcerers change children at the time of birth. 

892. When I will go among the nations, that will be for me as if I descended one degree; 
for that would be the time of the fulfillment of that verse: You will tread on their 
height. 11SS But now I must go in the fellowship of lords, and that is degrading for me. And 
so you: you must go at the heels of the sheep; 1156 that will be degrading for you also. 

1152 This pronoun is in the second person singular, as is the following verb form and the possessive pronoun 
which follows that; then the ms. moves back to its normal plural form, i.e., Frank is addressing one 
particular member of the audience. 

1153 cfcfcf 

1154 QXPirke derabbi eliezer, 24 

1155 Dt 33.29 

1156 Song 1.8 

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893. When we will be worthy to come to Edom, all things hidden and closed up since the 
beginning of the world, will be revealed and brought into view through you. The whole 
world will say that it was from God. For until the arrival in Edom the name of God has 
not been recalled. At that time you will see a certain hidden room which will be revealed 
then and in it you will see chairs which were prepared for you and for your women, and 
one chair in the center. There you will recognize for yourselves each one his own chair, 
and all the deeds perpetrated [written] on it. You will be powerfully shamed that it stands 
there, that you are not already seated upon them, for kings and lords will see those chairs 
then. And thereafter terrible weeping will begin among you; first, with great regret for the 
deeds perpetrated; second, you will weep tears of rejoicing at the same time, from great 

From Bibl. Jag. Ms. 6969/3, 6969/3b 

895. 1 wrote you: Mene mene tekel upharsim. 1157 You were truly on the scales and so 
descended farther and farther beneath. I also descended on your account for I was told: 
Go down! I must enter Das , which is called the burden of silence. Kore elai misair 1158 A 
voice calls me from Seir. That is truly the burden of silence as clearly stands, I am 
burdened of speech. 1159 1 will not be able to give you any advice, for that is the burden of 
silence. Only one word will I be able to say to you. If you are able to listen and 
understand, that will be good; if not, I will be able to say no more to you. I wanted to 
enter into a great gathering and send some of you to him to inform him of that word 
hidden since the beginning. Then you would have shown him that you were joined 
together in unity as Brothers and Sisters. But you entered that side which is left; therefore 
I must enter there and be reduced one degree and it is known to you: the lower the 
tribunal the higher it holds itself. But here I must announce that the names Brother and 
Sister not be mentioned and that is shameful for me; but only for that time does it stand: 
Now you will not be ashamed Jacob. 1160 But what can I do? Who knows how long it will 
take? But it was my hope to pass that way, but not to enter. 

896. Pay attention: Those midwives who deliver women, usually make themselves a knot 
after every delivery as a remembrance, so they can know how many children have been 
delivered by their hand. So am I: I wanted to fasten you to that slender thread 1161 which is 
spoken of among you, and if you had waited at least until I had entered prison; and then 
you would have been fastened to her, and all the winds of the world would not have been 
able to move you. But you immediately turned one way in Warsaw and I went another. 

897. 1 told you already in Iwanie how the tribe of Benjamin leapt first into the sea, and 
therefore became worthy that kingship come forth from them. 1162 So are you of the tribe 

1157 CfDn 5.25. 

1 158 Cf Isa 21.11; the translation includes a word understood in the Hebrew ; the Hebrew is in a different 
order than the biblical passage. 

Ex 4. 10 
Isa 29.22 
166 n 
724 n 



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of Benjamin and leapt first into the sea and will be worthy to attain that attachment. But 
you read that Saul only transgressed by a single word, even though [he did it] with an 
intention towards God, still kingship was then taken from him. 1163 This is Benjamin here 
too, and you were not careful and transgressed the word of God. 

898. My father dwelt in the village called Wierzanka not far from the town of 
Husiatyn. 1164 He was very popular with his landlord; he gave money to different Jews, for 
whom he [my father] stood surety. It once happened that a neighbor of my father who 
was a great prostak held a nearby village already from his forefathers. He had once 
bought a little wax and some silver, as well as a cup and a paten & & ... which one 
woman had stolen in an Orthodox church and sold him for 9 thalers. The woman got 
caught. She immediately confessed that she'd sold them to a Jew. That minor noble who 
was the landlord of those villages, was a very god-fearing man in his religion and a 
burning enemy of the Jews. When the peasants came with a denunciation against that 
Jew, he stuck his wife and daughter in the carriage and drove over to the other mentioned 
lord— from whom my father held his lease— to try the Jew and pronounce a verdict 
against him, that he bought church goods. The servants of that lord let my father know of 
it. They had already sent for that one to be brought in chains. My father took some round 
ducats and brought them to his lord to pay the monthly rent in advance. The lord was 
very greedy, particularly for whole ducats; he took it with great joy and in the presence of 
that other lord, told him [my father] the whole story of those neighboring Jews. He said to 
him, What sort of sentence shall I pass on that Jew? My father asked him, Should you 
think of doing anything to him? Indeed they are living there 3 generations already in that 
village. They have never been a burden to you and you know well that he is a great 
prostak, who doesn't even know that it's not permitted to buy such things. But what am I 
to do? said the lord, with my neighbor lord who absolutely wants me to punish him 
severely? Thus my father said, You know what? As they bring the prisoner before you 
become very angry, curse at him, give him one in the mouth and knock him out the door; 
sentence him that the money he paid for the church goods be forfeit, and that he himself 
take the goods back to the church in his own wagon. The lord did just so; and when it 
happened, the other lord was silenced, and the first lord quoted him [my father] a lot 
saying that he [the tenant] is a simpleton. With that word about it, the matter ended. 

899. There was a certain rich Jew who loved all men powerfully, and received guests 
graciously, not begrudging them food or drink. Those he treated said to him that they 
greatly loved him, mutually. What does he do? He takes a fat roast goose and having 
dressed it in a shirt and having put it in a little coffer went in the morning to his friends 
who had eaten with him, and asked them for advice, saying, The peasants have planted a 
dead child on me and want to make an attack on me. What shall I do? All of them 
answered him, We don't want to know about it, neither about you, nor that child. He went 
away from them as if he were very worried at that. He went to his neighbor, who was also 
wealthy, but they had never had close relations. He asked him what his advice might be? 
He replied to him, Dear neighbor, let's go and dig a hole at the edge of your estate, and 
bury the chest there and put some boards and other stuff on top of it. But those who had 

ii63 p r p S ^ wor( j d avar ^ "word," in 1 S 15. 13 

1164 See Chronicle, 1 and the note in Levine, 30. Gusyatin, Ukraine on the Bruch, 49.04N26. 1 IE 

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eaten with him, themselves went and spied out the place where they buried the chest, and 
they themselves went to the squire of that town, reporting to him the terrible deed. That 
lord together with his whole household took himself off and went to the house of that 
Jew; having arrived there, he ordered the householder immediately thrown in irons and 
ordered the place dug up to find the child. But to the great surprise of everyone, when the 
chest was opened the roast goose was seen in the shirt. The lord asked, What that might 
be? Thereafter that Jew replied that it was to test those who really loved him that he did 
it; and that I wanted to see if they were really as kindly disposed to me as they had said, 
but I have concluded the reverse. 

900. The Turkish emperor in Istanbul kept a powerful lion beside him. Breaking free 
once from his pen, that one flew through the streets and wounded a great many people. 
The sultan was informed of the accident. The sultan rose abruptly from his throne and 
went after him himself, even though the lords begged him saying, He has mutilated so 
many already who have chased him. He replied to them, If the chair upon which I sit is 
not from God, why should I live? but if I am sultan chosen by God, who can make me get 
up? When the sultan drew near the lion, as soon as the lion saw him he knelt before him 
and having calmed down, allowed himself to be taken by the sultan who, taking off his 
belt, wrapped it around his neck and led him back to his place. Also this happened in 
Bucharest during my time: The local king had a great stag; it grazed in chains around the 
royal gardens. My boys and I gave him a bit of bread and other things so that he became 
familiar with us. I made myself horns and taught him to fight with me until he grew 
accustomed to kill strange people with his horns. The king was informed. He ordered his 
riflemen to surround him and to shoot him. The stag seeing himself in trouble, ran among 
them and flew to the royal palace. The king was told to have him shot before him. But he 
replied as had the sultan. The stag having come near, bowed before the king and tears 
began to flow from his eyes. The king took pity on him and ordered him led into a walled 
garden and hired good guards to break him of his bad habits, and that we not be allowed 
to come near him. 

901. 1 said to you several times that it is not so with us as it was of Moses: He went to a 
simple desert and had to fear no one; but we go into the desert of peoples, 1165 where the 
people themselves are snakes, crocodiles & & ... Also I said to you, like I wan 
Iwaniewicz, that not to put down here but to take did I come. 1166 And similarly here, in 
every place to which we go, they must give to us; one will offer us what is in his hand, 
and one will offer us himself. But it is also known to you: When he goes away from 
them, they remain like a body without a soul. I also said to you: Moses did not know the 
path of Abraham. Abraham remained at [the place of] El Sadday. But I wanted that you 
have the power of ordering about that El Sadday himself. 1167 How is it possible to pray to 
God and supplicate him, when his place is not known? We must first go to that one who 
is before God, as it clearly stands: Let our cause come before you. 1168 But at [the place of] 
God himself no judgment belongs; there nothing evil dwells. We must dig up that thing 

1165 Ezek 20.35 
1166 138 etc. 

1167 214 n 

1168 CfJer 20.12; Ps 17.2. 

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hidden in the earth since the beginning, by hand but not by empty words. I also told you 
the parable of that jester who cut a rag into 4 and in his hand it was still whole. 1169 If you 
understand that, then good. I can say nothing more to you. 

902. 1 told you several times in Iwanie: It stands clearly: When an ox is born. 1170 Why is it 
not written, When a calf is born? Indeed, is an ox born immediately? Because an ox is 
born with the same understanding as a calf. But man has to acquire understanding little 
by little. But you do not prick your ears up at my words. Then I gave you by that sign that 
you not be like oxen and horses, so you might not act as your forefathers but go away 
from them and follow me to that precious place where I wanted to lead you. 

903. When I traveled from Iwanie to Lwow, by way of Podhajce, 1171 a great many people 
gathered to follow me. I spoke this word to them: You see that now I go to baptism and I 
bring many people after me; if you hear that I have become a lord, and those people who 
follow me are greatly respected and are living in ease, not in difficulty, you will know 
that in truth a devil leads us, and not the true God. But if you hear that I am in great 
difficulty and the people who follow me are greatly oppressed and are chased from one 
place to another without food or clothing, then you will know that God is leading us, and 
he will lead us forever. 

904. At the time of Trumpets it is the custom to call [people] up to the Law. Once they 
wanted to call up a Jewish judge that he should be the third. 1172 1 grabbed hold of the 
pulpit with my hand. I called out and pushed through them, saying that I should be called 
third. Even though that elder said that he was entitled by the signature of the king, I said 
to him, If something belongs to me I pay no attention to any signature which I have not 
signed myself, for here I am a king. The son-in-law of that Jewish elder went to the court 
and denounced me before the lord of that town. Not waiting for a summons from anyone, 
I went by myself to that lord. He began to get mad at me, then I yelled at him, When two 
come to be heard before you then both must be thought to be guilty. 1173 Why then are you 
yelling at me alone? All the lords present acknowledged me correct. That Jewish judge 
came, along with several people who came to give testimony. I asked, Which of you has 
summoned me and is my opponent? They all answered, Only the Jewish elder has a 
complaint against you. I said, If so I will not permit all of you to enter. They all squeezed 
out; I was left alone with him. I asked him, What do you have against me? He said: You 
pulled down my honor and did not deal properly with me. I replied to him, If I removed 
honor from you among the Jews, then I will make you greater among the lords. And with 
that, having taken a tablecloth, I laid it on the table as they do in synagogue and with a 
second I covered his head, and began to call out, Let there stand that learned, that great, 
that wise & & ... and read several verses over him, and then I began to chant over him 

1169 29? 

1170 Lev 22.27; Bkama 65b 

1171 Late August, 1759; cf the Chronicle, 48 and the nn in Levine, 56. 

1172 The honor of being the third person called to bless the Torah during the reading is the most prestigious, 

1173 Avot 1.8 

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that which Jews chant over the soul of the dead. 1174 Everybody started laughing and 
making fun of him, and I begged his pardon. With that trick I went free from the verdict 
and he grew ill from the great shame. 

905. Devils are evil and do evil, but they who are called Schaydim are kind and good- 
hearted lords. There are two sorts among them: there are Schaydim Jehiduin 1175 and they 
have neither king nor lords. There are also Christian Schaydim and among them are kings 
and lords. I cannot yet send you to them, for you are not yet baptized. 

906. Those two kings who warred with each other out of great bitterness even though it is 
the custom that kings always stay in the rear: one of the generals said to his king, It is 
very heavy on us, therefore I must take that king by craft from the rear and take him 
prisoner with his Army. So when he is held, we will surely take the victory. The king 
gave him permission to do so. He did so. When the king's rear was taken, he thought his 
whole army had fallen into the hands of the enemy. Choosing several more adjutant 
generals, he fled with them into the woods. That general pursued him. The officers near 
the king said to him, The enemy pursues us. Let us get off the horses and go afoot. They 
will be greedy for our booty and we will then run off to the depths of the forests. They 
did so. They came to a pit in the woods which people could not see around. The king was 
dead-tired from running. He said to one of those officers, Here's a lovely tree giving 
shade; let us lie down beneath the shade. Sit, let me lay my head on your knees. When 
God aids me that I have broken the enemy invasion, then I will remember you and do 
well for you. That servant was also dead tired. He sat there several hours, then asked his 
comrade to replace him. At that, the army of that king came running up and began 
looking everywhere through the woods for its king with dogs, greyhounds, and found the 
king sleeping. But so that the king should not be frightened all of a sudden and think they 
were the enemy army, all the generals and officers fell to their knees. When the king 
awoke from his sleep, they let him know that they had taken the victory and driven off 
the enemy. At that moment the king caught hold of the servant on whom he had rested 
and put a handkerchief on him so he would know him later. The first servant on whose 
knees the king had lain came along and said, My lord, your head rested upon me several 
hours. The king said, I do not recognize you, but only that one on whom I rested when I 
woke now. 1176 

907. It clearly stands: There will be a day of vengeance in my heart. 1177 That verse is 
known to all peoples but none knows its interpretation. It will not be fulfilled at [the place 
of] Esau but at [the place of] Edom. That day of vengeance will not be with war but 
words, as has been said above. — In a town called Okno, 1178 in Walachia, was found a Jew 
named Wolf who had 6 brothers and every one of them was strong. The 7 brothers once 

1174 Frank goes through the acts of calling one who is honored up to the Torah, reading a passage from the 
Torah and concluding the Torah service with the Kaddish, which equally is the prayer said in memory of 
one departed. 

1175 Zohar 3.277a (ra'aya mehemna) 

1176 Cf a slightly different version, 323. 

1177 Isa 63.4 

ins prb Tirgu Qcna Qn the Trotus near Bacau, 46. 17N26.37E. 

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traveled to the town of Bakoi 1179 for the holidays. They came all of a sudden to the town 
Ulak 1180 or Post. In the town the horses all ex nunc went into a frenzy. The town servants 
fell upon them and wanted to snatch the horses of the newly arrived Jews. They did not 
allow them to take them and beat those servants, until the lord of the town himself, 
bringing several scoundrels with him, fell upon them in the dark of night. Wolf flew off 
as soon as possible and disguising himself in the blouse of a peasant so as not to be 
recognized, he put out the candles and giving him one in the mouth bowled the elder over 
who started screaming real loud. But he flew off as soon as possible and having put on 
his own shirt, lit the candles, came and bending down to the one knocked down said, 
Who was that who dared raise a hand against my lord? I will go and avenge your injury. 
The lord answered, I don't know. I only saw a common peasant and he smashed me 
down. The Jew lifted him up from the ground and led the lord to his palace. He never 
learned a word about who had beaten him. 

908. Imprisoned in Kopoczynce 1181 1 said to the local squire and to the priest there, You 
try hard to gather several hundred rabbis against me and 24 bishops very wise and 
learned. Likewise 600 lords with the most enlightened cavaliers. Have them dispute with 
me before all the people and I will only order one child of 7 that he ask the simple 
interpretation of one verse which I will order him to read. If they are able to answer me 
then I will bow my head. Secondly, let me ask all the wisemen in the world why the 
Egyptian dispensation is different from the whole world, that there is neither rain there, 
nor wind, nor hail, but only the Nile flowing over and filling the fields. I tell you that no 
man can answer that, for that thing is given to me alone. 1182 Likewise I have a great many 
such questions to ask to which no man can give me answers. For when they speak and 
make known, then they know; and when they give, then they have. And the reverse: 
When they don't say, they don't know; and when they don't give, they don't have. 

909. Now you see, at this time the whole world hates us, does not even want to speak 
with us on account of [our] great lowness. Just as I hurried to undo, to scatter, to uproot, 
& & ... so will I hasten to build and plant. 1183 Many lords will come and will long to speak 
with us, to be in my court, or at least near my court. 

910. Shortly I will surely go to a place. You will not see, but only hear. From there I will 
go farther, to a difficult place, and that will be where those atoning for sin stand. 

91 1. A certain rabbi had great joy when the Bible according to their yearly observances 
was finished on the 23d of October. 1184 A butcher came and started to leap about and 
rejoice. The rabbi asked him, Why are you rejoicing? I read the whole year and finished, 

79 I.e., Bacau on the Bistrita about 46.5N27E 

80 Turkish, "courier station" 

81 - 

In Podolia, near Tarnopol, west of Husiatyn; today in Ukraine, 49. 10N25.58E 

82 Cf Num R 16.3, Tan B 4.84, Sifre D 24. 

83 Cf Jer 31.27. 

84 The holiday of Simhat Torah marks the end of the yearly cycle of readings from the Torah and the 
beginning of the next round. 

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but you, what reason have you to celebrate? The butcher said, You rejoice that you have 
finished and I rejoice that I have not yet begun. 

912. There were two voivodes in Poland; one was very rich and had a beautiful daughter, 
but the other was not so rich— though of an ancient family— and had a son. The son fell 
in love with the daughter of the wealthy voivode and they both loved each other. The 
wealthy one did not want to give his daughter to the young man, for another of wealth 
equal [to his own] pleased him for his daughter. The less wealthy father of the son 
gathered a lot of lords seeking that they intervene so the two young people could marry, 
since they were so in love. They waited for Shrovetide. During carnival all the lords 
gathered at the [place of the] wealthy one and the rich voivode had an old chaplain by 
him. They bribed that priest to remove himself from his lord; but they themselves fetched 
a young priest to be chaplain in place of the old one. They got drunk during carnival and 
ate and drank so that they got the mother and father of the maiden powerfully drunk. 
Then several lords gathered round and started to make fun of the young priest and they 
said to the rich man. Your chaplain can't do anything. He isn't even able to conduct a 
marriage. The priest asserted that he was capable at his trade and even though he had not 
yet practiced it he felt completely capable of performing that rite. So the lords said, Let us 
test him to see if he can carry out a marriage. The rich man was persuaded to absolutely 
order the chaplain tested to see if he could give the vows. Then the chaplain said, But 
whom am I to consecrate? The lords incited the wealthy voivode to order the young man 
to try it with his daughter. The priest did not want to by any means until the drunk 
voivode roared at him saying, I absolutely order you to give them the vows. The chaplain 
came to the pair; they too objected; the father hit the daughter so that she must absolutely 
take the vows. The old one gave them his blessing. The mother likewise, just as when 
people marry, and they actually took the vows before the witnesses being there. After the 
marriage the newly wed pair fell at the feet of the father and mother thanking them for 
their being joined. The old man started to yell, I didn't permit it. I only did it to test the 
chaplain. Then they said, But we didn't want to, but you our father, yourself forced us and 
we took the full vows. He couldn't answer anything to that and had to bless them a 
second time. So it is necessary at every place to use tactics. 

913. On the Sabbath the Jews have a custom that the mothers coax the children so that 
they may delouse them, saying that the lice would make a cord and would lead him to the 
water. When Mother told me that once, I saying nothing, gathered several peasant boys 
and went to the Prut to swim. When Mother became aware of it, she flew to Father and 
screamed, For God's sake! He went on the Sabbath to swim. When Father asked me why 
I'd done it? I said, The lice made a rope and dragged me to the water by violence. Father 
said to Mother, I already told you not to chatter with him about such things, but you 
know what a trinket he is. Then he asked me if I had gone swimming. I answered, No, I 
only floated with my belly up. Nu, he said, if so it is no sin. 

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914. What is that: He will come to judge the mountain of Esau? 1185 Whoever saw anyone 
judge a mountain?— That mountain will come to meet me; that mountain will open for 

915. The dream of the Lord of August 12th [17] 84: I dreamed that I was pasturing a 
young pig and followed him with a staff. I beat him to make him so he absolutely had to 
go to an alley in which it was very dark. He wanted several times to flee to an alley in 
which there was light, but I beat him with the staff and the pig screamed powerfully. 
Then he got stubborn and wanted to run away somewhere else. I took a paddle such as is 
used to bake Passover bread and beat him with it to make sure he went up that dark alley. 
He screamed with a great roar and with an unbearable outcry. 

916. It stands of Moses 1186 that there will come forth a plague which is not written here. 
From this understand that a new plague will come forth into the world so that all will 
fear, so that they will no longer sin. 

917. In every place the peel comes before the fruit. You yourselves see that everyone 
calls her: Eternal Maiden. They say of her that she is the Queen of Heaven. All kneel and 
bow before her. They say of her that she is the Lady of Assistance. From the beginning, 
she suffered with him and had no place of rest. She went wandering with him and fled to 
Egypt with him. She is that one which precedes the fruit which must come forth into the 
world, and before him all the kings of the world will kneel openly. 

918. Of Hannah it stands that Eli the priest judged her a drunkard, and she said, No my 
lord, I am a woman of broken heart and have not taken a drink. Then Eli the priest said to 
her, Go in peace and God will fulfill your request, [that] which you want to have from 
him. 1187 And so here: I tell you that your drunkenness has made you so. You say that you 
are not drunk from wine, but our soul is very broken. Then God will heed your wish and 
fulfill it, for [that] which you ask him. 

919. How could you have thought, to come and ask me about revealed things, when I was 
in prison? 

920. There was an astrologer. He revealed to a certain king that his two daughters— one 
7, the other 15 years old— should be sent into the desert so that they might not be among 
men, for they would fall into misfortune. The king, having chosen one faithful to him, put 
the two daughters in his hands and having given them maidens to serve them, ordered 
them led off. The servant brought them to a desert. Four leagues from there lived a 
certain prince named Pulsak. The prince kept a sumptuous gardens 2 leagues from the 
town which was watered from 12 rivers and in which were planted the most exquisite 
sorts of trees. The prince used to travel there every year to spend the summer with his 
entire court. The two daughters had made themselves a place underground and also 
planted there a lovely garden with different sorts of trees. When the time came that the 

1185 Ob 1.21 

1186 Either concerning Moses himself and the plagues pericope; or the Torah, usually, "The Laws of Moses" 

1187 IS 1.13 ff 

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prince rode out to his gardens, he went a bit farther through the forest on his horse and 
caught sight of someone who appeared to him to be a man sitting on a hillock. He said to 
himself, I will get off the horse and go over there to see who it is. When he had come 
near, he saw a maiden there with whom he immediately fell in love. He said to her, I will 
marry you. She said, But surely you are Pulsak the prince and I am a simple girl. You 
will love me a few months and then send me away. He promised her that his love for her 
would never expire. The maiden led him to their underground rooms. Their tutor was 
informed of the occurrence. He revealed to her, that, You are the daughter of a king. Then 
she said, Since it is so then I will be able to follow him safely. But the tutor fearing to go 
against the terms of the oath of her father fled farther with her. The young prince was 
restless until he could find her and finally managed to take her as wife. Take note: That 
prince saw her as a completely simple woman and his heart drew him after her and he 
recognized that she was the daughter of a king. But you who are of the seed of the 
Patriarchs: How could your hearts not have been sensible, so that you might know it? 

921. What does it mean which stands: that they will elevate him in a great assemblage of 
peoples and they who are far away will hear and will come? 1188 

922. 1 tell you everything and tell you nothing; I tell you nothing and I tell you 
everything: for you understand nothing I tell you. In the worst of all places, where you 
find stupidity, there, there is great wisdom; but you have not yet been given hearts to 
know. Everything was made ready for you so that you might know and understand. You 
say you want to serve God. Truly I say to you that I myself have not yet served God, but 
my effort and travail are so that I might come upon the way to God, and that is what is 
called to serve God. 

923. On the 14th of August [17]84, two lords came to ask Her Highness and the Lord to 
their assembly. The Lord said this saying: A voice cries in the wilderness of peoples, 1189 
that I come among them in fellowship. Even though that be a debasement for me, I must 
do so [in order] to praise God for those favors he does me. For you did not want to follow 
me when I have become baptized, and you are still Jews and must be christened again; 
but only be in wholeness, not as you were at first. 

924. 1 will go and do my best to raise up that thing which the whole world disdained. I 
said to you, that that verse which is written: Jacob left Beersheba and went towards 
Haran, 1190 that means: that he did not go yet; thereafter he wanted to go. But I want to go 
to Haran; and it stands clearly with you, when Jacob went from Beersheba; that is 
interpreted among you to mean that when a righteous man leaves a city then all the 
beauty, purity, and adornment follow after him. 1191 You should have understood thereby, 
that when we left Beersheba, that all beauty turned away from there; as it clearly stands 

1188 CfZech 6.15. 

1189 Prps a pastiche of Isa 40.3 and Ezek 20.35 

1190 Gen 28.10. K 1.422 (die. 919) has Hebrew: Waiejce Jankiew mi Beerszowa, wajejlech Chorono. Cf. 
Zohar 147a, and again at the end of the dictum 

1191 Gen R 68.6 (and Rashi) to Gen 28. 10 

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with you, that Jacob went out from under the name Israel and went to other borders; here 

925. How could you demand of me, that I reveal such a thing to you? But you have read 
that the uncle of Saul said to Saul, Tell me what Samuel has told you? Saul replied to his 
uncle, Samuel told me that the donkeys were found; but of his kingship he made no 
mention. 1192 Even though his uncle knew and recognized that Samuel must have told him 
secret things, even so the uncle did not again make any demands to be informed, for 
silence is a border to wisdom and silence is better than anything. 1193 Therefore he loved 
his uncle and made him as well as his son Abner Hetman. 1194 Why therefore did you not 
learn from this and pattern yourselves after your ancient teachings? 

926. How could you not understand that it is not possible to come to the true God unless 
a man first associates with the peoples— for they usher in that thing? It stands so: Among 
the flocks of your friends; 1195 they are the peoples. Only thereafter to other things. 

927. A certain thief came to one town; there was at that time a Jewish wedding. Having 
dressed himself in fine clothes, he too went to the wedding. They seated him as a foreign 
guest, in the finest place among the most important. He saw one of those honest Jews 
that, at every cut, he would stick the knife under the table and then slip it into his pocket. 
So the thief laid hold of him at the table and said, Now let's go to the rabbi, I have a 
complaint against you. This is how it went: Why was he mixing in his work? He asked, 
What kind of work? Then he said, I am a thief, and you are stealing knives, which 
belongs to me. The other man could not deny it. 

928. 1 told you in Iwanie: King Solomon said, What comes to a man of what he does 
beneath the sun? All is wind. 1196 So said Solomon. But I tell you: Jugunti[\] Mucasi 1197 
Try hard and you will find. I say to you: when a man tries hard and is obedient to all my 
orders, he will come to a great profit, which neither the forefathers nor their forefathers 

929. 1 said this verse to you several times: Ki iom nukom belibi, U9S a day of vengeance is 
in my heart. Why did you not pay attention so you might understand that which I say to 
you? For that day of vengeance will not come until I reach the heart of all hearts. 

930. 1 had no thought of going into that assembly mentioned earlier. It is a debasement 
for me, but for the glory of God, in behalf of that. But I will go farther than that, and 
farther than that, and farther again, and farther and higher until he will rule forever and 

1192 Cf is 10.14 ff. 

1193 Avot 3.13, with 1.17 

1194 1 S 15.51 

1195 Song 1.7. K 1.422 (diet. 921) has Hebrew: Al edre chawerecho 


Cf Eccl 1.3, 2. K 1.423 (diet. 923) has Hebrew: Ma isron leodom bechol amolau ki hakol 
hewel....jugajti mocysi. 

1197 Cf 636 n. 

1198 Isa 63.4 

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ever. As it stands with you concerning the messiah, that he must go on until he reaches 
the bottom of the abyss. 1199 

931. 1 myself taste and test the various dishes until the best cooking emerges. When I 
ordered the cook to make broth for me, I ordered him not to take his eye off the pot not 
even to think about anything else. When I came in all of a sudden and did not find the 
cook, I poured the soup onto the ground beside him. And so with you: When you did not 
wish to hear my words— which have been ordered me— what will I do with you? 

932. It is known to you that earthly kingship is governed in the same fashion as heavenly. 
Have you ever seen one of the lords appropriate power for himself without the knowledge 
of the king? That can never be unless the king give him power or authority; then he may 
do what he pleases. But you governed yourselves without my knowledge, and what came 
of it? It is all foolishness and wind. 1200 

933. One maid in Bucharest broke a pitcher full of milk. Blind Solomon seeing that, said 
to her, Don't worry; and having picked up the pieces, he put them together with a thread, 
and then inserted in the middle a candle and said that the steam from it would seal 
together the broken bits. Then he began to sing over it in this way: Ich bin ein broch, und 
du hast ein Loch, und wir wollen machen noch. And ordered her to sing in turn: Du bist 
broch und ich habe ein loch, und wir wollen machen noch. 1201 

934. There was a certain king wiser than all the sages of the world. Because of the great 
wisdom he possessed, he was taken for a deity. A great many people in his land learned 
wisdom from him; a great many did not wish to learn, for their hearts were hard and they 
were rich. The king left the country and dwelt in another. 30 wisemen gathered and said, 
Let us go and test him well to see if he possesses perfect wisdom, without deficiency, 
only thereafter will we admit that he is the wisest. The king had 2 1202 daughters and a son. 
From the daughters he had no pleasure because of the many quarrels they had; but the 
son, his only son, promised to provide him great comfort in time. The son left on a 
voyage. The wisemen having traveled to the king, told him a new thing: We have heard 
news, that the only son of a certain king has died on the road, but we don't remember his 
name. The king hearing this, asked, Was he not called so? mentioning the name of his 
son. They answered, Yes, yes, surely. Now at last we remember. The king began to sigh 
and weep greatly with regret, crying, O my God, why have you done this to me? —The 
wisemen said among themselves at that moment, How then can he be wise without a 
deficiency when he does not have the stability to bear that which God puts upon 
him?— Take note now, how great is the virtue of stability and to where it reaches. 

935. There was a certain lord, very wise, the supervisor of the town of Bucharest. When 
two people would come to him to seek a judgment, he immediately began to yell at them 
with anger and outrage. The one who took fright, he recognized (him) at once that he had 

1199 See 1 and nn, (33), 447, 685, 776 (concerning Ewa) 846. 

1200 Eccl 1.14 


Yid/ German, "You are a break and I have a hole and we will make it [whole] again." 

1202 Qr <g ,, text uncertam 

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an unjust suit. Once I too came before him with a suit. He began to roar according to his 
custom in great anger. So I too began to yell so loud they heard me in the royal court. 
Thereafter he sat down on his chair and asked me why I yelled? I answered him, If I 
know I am in wholeness and my deeds are good, what should I fear? Not only have I no 
fear before you but even before God himself have I no cause to fear. Thereafter he started 
to laugh and began to speak mildly with me. 

936. There was a certain Jew in Bucharest named Nisseh, a very good-hearted man. He 
had 9 children. Once he made himself 100 purses of money. He became proud and went 
to the chamberlain seeking to be made a landed elder. He had himself made a pompous 
suit of clothes worth several thousand levs. I dearly loved him for his simple good- 
heartedness; I was sorry that he carried on so foolishly. What did I do? I heard that the 
supervisor of police who inspected the order and tidiness of the town had to travel around 
to examine the streets to see that they were clean of filth since every householder was 
obliged to hire a guard to sweep clean the houses and streets. I hired the guard not to 
clean in front of his house and went there myself and amused him until the police 
superior rode up. He asked at once, What is this uncleanness here? I replied, It is because 
he is a landed official now and gave no order to have it swept clean by his house. The 
policeman ordered him laid out at once and beaten. I myself ran around and took off his 
slippers to be sure he was left barefoot. At that the superior rode off. But the man being 
beaten yelled so terribly that having heard the sound, the policeman returned and ordered 
the beating to cease. So I then informed the superior: Just note, my lord; he has so many 
children and has made himself several purses of money and has spread it around so that 
he might be made an elder. Is that right? He answered, You are correct, and was about to 
have him beaten again but I begged him not to, and so I led him home barefoot. The next 
day he went to the court and resigned his office and after having gone to the Wirchaus [!], 
said to all the people, My beloved friend Jacob has done well in becoming the reason for 
my resignation. Now I realize that he did what he did out of his great attachment to me. 

937. Blind Solomon having carried a staff during the Sabbath cut it with a knife. He was 
asked, Solomon, why do you break the Sabbath law? He answered, Seeing that in the end 
all laws will be broken and that I do not know if I will live that long, I wish to move 
ahead and break it during my times. So you acted before time. 

938. Joseph being in prison, was popular and dear in the eyes of that one in charge of the 
prisoners. All the lords loved him powerfully and he could have gone free. Likewise the 
wife of Potiphar herself could have set him free, 1203 but he saw that it was from God that 
he be stable longer, and bore it for 13 years, until the time came that the king sent for him 
and released him. 1204 

939. How could you want to go on your own, unbridled, to [the place of] Edom and [the 
place of] Esau? Yet you knew well that Jacob went to Esau and did not complete it, 

liU3 Gen39 

1204 Gen 41.39. According to the biblical text, Joseph was in prison a little more than two years; Frank was 

in prison thirteen. 

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because he was lamed 1205 and had himself to go down and bring his children to Egypt. 
But it stands that he struggled with God and men and was victorious, 1206 which is a sign 
for the present time. Here there will be victory, but not like as in the ancient times. 
Likewise with Moses: He wanted to go through Edom and said, We will make there no 
violence, nor rape the women but only pass through on the way and all pay; none of us 
will do harm. But still the king of Edom replied to him: You may not come this way, for I 
will come out against you with a sword. 1207 Accordingly it stands: God will come forth 
from Seir and tread the field of Edom, the earth will shake. 1208 And thereafter when you 
are among the lords of Edom? In Jeremiah it stands: that faith has perished; 1209 and you 
said among yourselves, that that is the going to the cross, and we came to seek our 
loss. 1210 Surely I do not seek it among you, the debased. You also heard the parable from 
me of that lad who played with snakes and only spat in the eye of one and was 
immediately bitten and poisoned, until that lord ordered him to draw back & & 1211 ... How 
could you dare want to go by yourselves, when you did not know what to do? This I tell 
you: if you were in wholeness then you would kiss the ground and give thanks to the 
True God, that you were worthy to be counted among those who enter Edom and Esau. 

940. It stands: A star will march forth from Jacob and a tribe will arise from the 
Israelites. 1212 1 thought that you were that tribe. I tell you all will be destroyed but that star 
will rise higher, higher and nevermore fall. 

941. When Abraham went to the right, 1213 he immediately took himself to kings: for kings 
are the right. But you went to simpletons, for they are on the left. How could I send you 
to kings? 

942. Once 1 1 robbers fell upon me. I knelt before them and begged, Everything I have is 
yours, but only spare my life for I am yet young. But that chief did not want to be 
charitable, so I just gave him one in the mouth and he fell off his horse. I killed 5 of them 
and the rest fled. 

943. In my youth, my father bought nuts called mouse nuts. A Jew came from Poland he 
bought bags of them but in such a way that the nuts remained here, and he would only 
arrive before Easter and take them with him. My lads and I took them off every day. I 
cleared away so many that only a few remained. When he arrived for the nuts, my parents 
asked me, Jacob, where have the nuts from above gone? So I said, I heard that they were 
mouse nuts; the mice must have come to get them and take them back for themselves. 

1205 Cf Gen 32.2-26. 

1206 Cf Gen 32.29. 

1207 Cf Num 20. 17 f ; Dt 2.27 ff . 

1208 CfJud 5.4. 

1209 - 

' Jer 7.28 

1210 Cf 658. 

1211 ?13 

1212 Num 24. 17 

1213 Gen 13.9 

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944 1214 j heard f rom that Rabbi Isohar that he found in a certain ancient book from the 
forefathers, a verse like this: Just as when you came forth from Egypt so now I will show 
my miracles & & ... The explication to that which stood there: As at the time of Moses 
the staff became a snake and the snake a staff, so at the present time those men who 
follow their shepherd and leader, he will at first rest his hand upon them like a man upon 
his staff, and then they will become snakes; and thereafter they will become a staff when 
it is my will, for that is in my hand. 

945. Once I was traveling on the road. The rays of the sun burned powerfully at the time. 
I was powerfully tired. Not finding a place to rest, I went on in great fatigue. I came upon 
one tree which gave a lot of shade; its fruit smelled from afar. Beside the tree stood a 
spring of sweet pure water. I came there, ate the fruit, drank the cool water and lay down 
beneath its shade. When I awoke and wanted to go away, I said to the tree, How can I 
bless you? If I say, I wish you many branches— you already have them; if I say, May 
your fruit be sweet and very fragrant— you have that already; if I were to say to you, May 
you have a spring of sweet water beside you— it was created for you already in the 
beginning. I have nothing wherewith to bless you, but only that all good-hearted travelers 
rest themselves beneath you and give praise and thanks to God who created you. So, he 
who wants to attach himself to the true God must be whole in his deeds, without a 
deficiency, so that all might shelter beneath his shade. 

946. 1 heard from Rabbi Isohar that he found in old books, the great root of Esau. When 
he read that, he spoke admiringly of it. Rabbi Mardocheusz was frightened of it, but I had 
great comfort from it, for I knew and know— as it stands among you— that the Seper 
Tlioire 1215 , the Laws, are sacred to you; just so the ark and the house wherein it is kept. 
Here likewise: He who is worthy to see Esau— for since the creation of the world no man 
yet has seen Esau— if he see him, then he will live forever. I tell you even the beasts 
which are worthy to go near the court of Esau will live forever. 

947. As in Egypt, it stands that Jacob came there, as a man with his whole household. 1216 
If it was so there, then what thereafter when we come to Edom and Esau? Consider who 
will arrive with us. If you were in wholeness at that time when you would have girded on 
your sword, you should have kissed [it] night and morning, for it stands clearly written: 
the sword of God. 1217 

948. It stands: God helps man and beast. 1218 When a man is like a beast and acts like a 
man, then of him this verse: Even though you be raised high as an eagle I will throw you 
down from there; 1219 but when a man is a man and acts just as does a beast, then God 
himself will raise him up as it is written: to revive the soul of the fallen. 1220 

1214 Miswritten as 844 in the ms 

1215 K 1.423 (diet. 941) has Hebrew as Sepher Thore. 

1216 Ex 1.1 

1217 Isa 34.6 

1218 Ps 36.7 

1219 Cf Jer 49.16; Ob 1.4. 
1220 Cf Isa 57. 15. 

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949. There was one jester named Wasylowski at [the place of] King Sobieski. The king 
sent a lovely fruit by him to the queen. He ate it on the road. The king was informed of it. 
He wrote a message for him to take to the master of the horse; in it he ordered that the 
one who brought the letter be given several lashes. The jester sensed it and gave the note 
to the valet, that he should run quickly with it to the master of the horse. He did so. As 
soon as he came to the master of the horse, he gave him a beating. The valet took himself 
to the king to complain. The king began to laugh a lot and gave the valet a gift. 

—That one himself got married. The queen greatly longed to see his wife. She asked him 
strongly that he bring her before her. The jester said to the queen, You must know that 
she is hard of hearing, in both ears, and you have to shout loudly to her. Having come to 
his wife, he said, Come with me to the queen, but you must know that she is deaf in both 
ears; chat loudly with her. When they came together, both started screaming powerfully, 
until the king heard it and started laughing a lot about it. 

950. As, at that time, you set up against me and wanted me to do what you said, that I 
send people from me; so you now must do what I want. 

951. It was the custom in Walachia for the groomsmen to ride out on horseback to the 
bridegroom. One had a fine horse but I, knowing where the horse stood, broke down the 
door to the stable and got on him. Even though everybody forbade me to do so, I paid no 
attention. But the groomsman had to mount my horse and so together we rode out to meet 
the groom. Having traveled to a certain peasant, we tied the horses to a hayrick and I said 
to the other man, Sit here and see that the horse doesn't scatter the rick, and I'll come right 
back. And then I rode off to the groom and he remained at the peasant's. His friends 
looked for him on the road until they finally caught up to him and asked, Why didn't you 
ride out to meet the groom? He replied, Because I strayed off the road and Jacob led me 
there. So is it with you. 

952. A butcher found a stone in the belly of an ox which had the power for many things. 
The stone as soon as it is laid in someone's mouth, begins to sprout and grow in the 
mouth. I carried off the stone and laid it in the mouth of a certain peasant and bound his 
hands myself. The stone grew larger and larger, and made his muzzle bulge so that he had 
to have his mouth cut open to remove it. 

953. There was a young girl who broke wind unceasingly; therefore no one would marry 
her. A man came along and said to her father, I will break her of the habit if you pay me 
well. Agreed. — He said further to the father, Tell her that I am your brother and her uncle 
so she will treat me as an uncle and friend. Then the pretend-uncle came along and said to 
her, My child I need you to gather me several thousand farts over 6 weeks. She asked 
him, In what place shall I collect them? He put her in a little room and put a pot in it for 
her to collect them in. When she went from her room to the other she would release it and 
lose it. In a couple of weeks the new uncle came around and asked her, if she had 
collected a lot for him? She answered, Very little because I can't hold them in and I waste 
a lot going to the other room. So he asked her again, Do it for love of me, for I need it 
urgently. So she tried harder and harder to restrain herself so she could collect them for 

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him and held herself back more and more until she stopped entirely. And so with you. 
Every day you put stuff out without measure and so I have a great deal of work to do, to 
break you of the habit so you will stop talking about your laws, which are the same as 
those farts; for here is: the burden of silence. 1221 

954. A certain king took a second wife in his old age. He had a son by his first who was 
the heir to the throne. He took him and led him off to one room closed off on every side, 
saying to him, Dear son, I will show a strange thing to you here. I only admonish you that 
you fear nothing of what you see or hear. Say nothing, do not respond, do not even laugh, 
just keep your mouth closed and be as if dumb. If you obey me and do not transgress, you 
will see with your own eyes that you will sit on the throne after me. He promised his 
father to obey him. His father made a great circle around him. The son saw that devils 
appeared right away; he had no fear of them. Then jesters appeared and clowned about; 
he remained silent and did not laugh at all. And other like things were done. As long as 
these various sorts of things went on, he remained as he was and responded not at all. 
Then he saw kings and lords arriving; all of them removed their hats from their heads and 
paid him homage and honor as a king. And then his father said to him, You see, because 
you have obeyed me you see with your own eyes that you will be seated upon the throne. 
So I commanded you concerning the burden of silence; that you only follow me and see 
with your eyes. 

955. Take note now that I sought to lead you to that great place that you might be heralds 
of that thing for which the whole world hopes. And that is that Maiden under whose 
wings all have longed to be since the beginning of the world. If you had been heralds 
saying to her, Rejoice you greatly daughter of Zion! Behold your king comes to you, 1222 
not even a king might come to her without you. You would have led them by your own 
hand to her and by the time you would have brought news to her, you would have been 
dressed in a certain thing. If that king and those righteous ones had seen the clothes upon 
you they would also have been astounded, for the garb is not known even to them. If you 
had come to her in that attire, she would have laughed some and it would have been 
fulfilled that: The mother rejoices with her children. 1223 And what could you have 
understood that she would have said to you then? You would already have known that 
you would be those people who must obey God forever. But now you have fallen, 
because powers have done it to you and obstructed all of it from you; as is known to you, 
that one cannot draw near such a thing, as it stands of Mordechai: that dressed in sack one 
cannot come before the king. 1224 Even so you would have seen and heard what the whole 
world sees, but I said to you, Truly the foundation of the root remained in the earth, 1225 
from which place the world begins to be planted. I tell you, that I myself will gird on a 
sword and will not be able to gird you with it until God is charitable to you and orders me 
that I gird you with it, and then I will do so. I tell you again that without me, no one can 
draw near nor enter in to God. Whomever I wish to, I will lead in; whomever not, will not 

1221 Isa 21.11 

1222 Zech 9.9 

1223 Ps 113.9 

1224 Est 6.7 ff 

1225 Dn 4.20; Zohar Tik 69. 102b 

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come in.— The Lord said this in Poland in [17]56, adding to it, I am the divine 
gatekeeper. Whomever I do not wish to bring before God, even though God permit it and 
I not, I will cast away 400 leagues; but whomever I wish and choose, even though God 
not permit it, I will implore him so and exert myself, so that he will let him in. 

956. Blind Solomon came to me once, and whispered in my ear as if angered and irritated 
with me. The next day he came to me, Yesterday we quarreled, today we love each other 
and are reconciled. 

957. 1 do not wish to have the children of Adam— for he transgressed and was not 
obedient— but only the children of Abraham, for he was obedient and walked in the road 
of God. It stands first: Elohim tested Abraham. 1226 The first test was: Go, go from your 
land. 1227 As soon as he left his home, having traveled scarcely a league, his kinsmen fell 
upon him and took from him everything he had there with him, and so both of them, he 
and Sarah, had to go on barefoot and naked and wept greatly. When they reached an inn 
and were given something to eat they thanked God, and when they were given nothing 
they accepted this lovingly. Going on so they reached a certain kinsman who recognized 
them and sent them on several leagues in a wagon with horses; from there on they were 
given further wagons on loan until they reached their place. Because he recognized the 
difficulty and poverty of the passage, he acquired the virtue that his house thereafter 
might ever be open to all travelers and he himself went to receive them into his home. 1228 
Consequently he said to his wife, Now I see that you are beautiful; for naturally, he saw 
her as wearied by the duration of their voyage, and she regained her former stature 
[now]; 1229 therefore he spoke the verse. Accordingly you see yourselves that the 
beginning of his aid came from kings. 

958. Indeed, you heard from me already in [17]56, that I am the divine gatekeeper. But 
when I came to Iwanie, in [17]59, 1 said to you, that I would show you God. You should 
have understood from that that the strength and authority were mine and that God had 
chosen me. You were to have held powerfully to me and come with all your strength and 
been obedient to me in all. I tell you, just as I said to you in [17]57, when I returned from 
Rohatyn to Dziurdziow: You don't want to obey me and follow me; there will come such 
a time when you will count my steps and search for my footprints, and that has been 
fulfilled. 1230 So now I say to you: Seek my steps and kiss my footprints, wherever I have 
only been. 

959. How could it have come to your thought to say to me: Let be what must be? Is it in 
my hands? Indeed you have read the history of King Cyrus, that before he had yet been 
born, the astrologers already said of him, that he would wage a great war and conquer the 

1226 Gen 22.1 

1227 -pj^ (heme of Abraham's several tests is found in Avot 5.3 and in ARN where commentaries provide 
several lists. 

1228 Shab 127a, Gen R 54.6, ARN 7 

1229 Midr bereshit 40.5; Rashi to Gen 12. 1 1 

1230 Cf Job 13.27. 

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whole globe of the earth? When he grew up all powers rose against him to wipe him off 
the earth, even his own grandfather and uncle to whom he did only 
good— for he had offered his own life for theirs during war— rose against him to bring 
him down and tie him up in chains. How much more so then that new thing which comes 
forth into the world? which has never before been seen or heard of since the beginning of 
the world, as it stands: Kings will close their mouths before him. 1231 Can you figure well 
how many enemies will rise against us? God himself will be our help. 

960. There was a certain king. He loved a lady; the queen became powerfully resentful 
about it. It happened that the king rode off into the depths of his country for a short time. 
The queen summoned a faithful and sincere lord of hers to counsel with him as to what 
she might do to get rid of the maiden. He gave her this advice, I saw, he said, far from 
here, an executioner. He is handsome, learned and speaks various languages. I will invite 
him here with great honors and say he is one of the milords. He did so; he brought him 
there. That lady fell in love with him. That lord bustled about and incited her. In a word, 
she followed him off in great happiness. After the marriage, he took his sword, with 
which he cut heads off, and hung it overhead. She asked him, What's that mean? He 
informed her that he was the executioner in that land, and her joy turned to gloom. The 
king, having returned, was informed that his most beloved favorite had fallen into such 
misfortune. Even though he loved her, he could do nothing to join her for that was against 
his dignity. And so with you: Even though I love you, you have fallen into a vile place 
such that I cannot come near you. From my side I will testify most partially in your 
behalf, but if you had been in my room and at my seat I could not receive you until the 
Jews had arrived and you would have received the status de noviter with them; then God 
would have done with you at that time as pleased him. 

961. Be careful in everything, that you heed what I order you and, God forbid, transgress 
in nothing. Therefore I want your children, both boys and girls, not to marry but to wait 
until the Jews come so that they may then be mated with them. In this way, be what may 
be, you will enter Das with them. Then you will be able to be beneath my wings, for I 
will be able to say: You were what you were until now and now you have entered 
beneath my shade and the Instigator will not again have any claim against you. Among 
them you will be able to gird on the sword and when you have put it on, you will have no 
fear and will be worried about nothing, for I will be able to lift you up to that place where 
I wish to. 

962. 1 cannot tell you what confusion there is now in the world. Just as you yourselves 
see, that your understanding is muddled, so all the kings have become confused in their 
thinking; and I, a prostak, have been chosen, and cast among them as it clearly stands: 
Before him kings will close their mouths. 1232 

963. All things which pertain to you you may ask me through one of you and not through 
any other. For through another, I must answer according to his wish and not in accord 
with mine. 

1231 Isa52.15 
1232 Isa52.15 

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964. 1 wanted to go with you the length and breadth, like the cross, to all four parts of the 
earth. Then suddenly we would have entered from there into Das , which stands to the 
side. And that is that Big Brother, who is king of all kings. Through you we would both 
have been able to unite. I and he would have arranged with each other in secret how we 
have to go to another place. Now all his brothers are in difficulty and angered with you, 
likewise [his] sisters with the Sisters. Most of all the queen of Sheba, who is Basszeba, 
for she has already tasted of that world at [the place of] Solomon. 

965. Those two great ones who argued with each other and one wished: Let him come 
and let me see him; and the other said: Let him come and let me not see him. 1233 The 
reason is as you have it written: that his face will turn the color of green. He who all 
power is with him his hands are bound & 1234 ... and that which stands in Jeremiah: Why 
must you be like a powerful knight that cannot help himself? 1235 And that has been 
spoken among you several times. There it was the part of one king to act, but here it is for 
all in the world. I wanted to cast you into that place where is the power of all the kings of 
the world. And that that is Ko'i, that is that which was spoken to Abraham: Koi'mW your 
children be. 1236 Even though it be the least degree of all and a very severe place, still I 
would have gone with you to that place, and would have had to come forth from there 
and go on farther, and would not have wanted to go forth until all of you could have 
come forth with me, for I would have said, They are my Brothers. I will not stir from here 
until they come forth together with me. 

966. 1 had once bought a precious stone very cheap; it shone powerfully. I tested it and 
having wrapped it up in a rag, tossed it in the fire. It shone more yet. I cast it in the water; 
it shone even more powerfully through the water. I went with it to a certain merchant 
who had arrived in the town of Bakoi for the Jarmark. The merchant had different sorts 
of pretty chintz for quilting. The lads who were with me told him that I had a fine stone: 
Give him in exchange the quilting chintz. I showed him the stone. He began to weigh it 
and found it of greater weight than gold. When he first saw it, he started to shake all over 
and would not let go of it. After [his] having put it away immediately in his chest, I saw 
that he had fine bogusoie. I said to him, Give me enough of that for a couple of dresses. 
He didn't want to. I said to him, Give me back my stone. Right away then he gave me 
enough for the dresses. Then I ordered him to give me material for pants of benysz. 1257 
Likewise he didn't want to. Again I demanded my stone back. He gave it to me. Then I 
ordered linen for a shirt and other things and at every refusal demanded my stone. He 
gave it to me. At last I demanded a ready-made pretty little banner which he had. In a 
word he gave me that too. The lads who were with me carried all the goods behind me. 
Finally then I mounted a horse and fled with all the merchandise, being afraid the 
merchant would not keep the agreement. But the merchant too had gathered all his goods 
and fled, so that to this day it is not known what has become of him. Those lads went and 

1233 542 n 

1234 CfJer 30.6. 

1235 Jer 14.9 

1236 This word or idea appears in 493, 583, 683, 850, 875, 881 with notes. 

1237 Romanian, a heavy satin material 

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spread it about among the Jews, that they had gone to the merchant with a sham tale that I 
had stolen the stone from them, so they could recover it; but they couldn't find him. 

967. The old king went in to Asmodeus and induced him that he convince King Solomon 
to give him that ring which he had got from the queen of Sheba. Though she forbade him 
and would not permit it to be given to Asmodeus, he transgressed her order, therefore 
such evil befell him thereafter. 1238 

968. Solomon took that ring from a woman, but I wanted to send you to him himself, so 
you might take from his hand a thing more important than that ring. 

969. You raised the left above the right and acted contrarily in your doings, but God does 
his and humbles the left and they are those Polish lords and princes. They are all of the 
left side, and only the right hand of God can raise up. 

970. On the 4th of September [17]84, the Lord saw a dream. A great many Jewish books 
having come forth from under a press, among them there was one which had the title: 
Mysznai'es. The Lord asked what it meant? He was answered, It is just like at/with [the 
place of] Ahasuerus those letters will come out. The Lord said, That is good but I tell you 
that a great many Jews will come to me and that word Mysznaies means that Neues wird 
sich aufinischen. 1239 

971. On the fifth of September [17]84, the Lord saw a dream: Robbers fell upon me, but I 
beat all of them and picked up all their weapons in a shawl and brought them to a palace 
where there were many lords. Right away I saw myself naked except for a shirt cut off at 
the knees. I was very ashamed before them and went into another room, in which I saw 
Jan Wolowski, Szymanowski and Kaplinski who had brought me from the road a coop of 
chickens. The Lord himself interpreted: When my aid will come to me then I will order 
that all young lads be brought to me. 

972. Once the Sultan traveled away from Istanbul for a war against Kisel Baszy, which is 
about 200 leagues from Istanbul. When he had gotten 20 leagues from Istanbul he asked 
one of his bashas, Is it farther from here to Istanbul or to Kisyl Baszy? He said, It's 
farther to Kisyl Baszy. He ordered his head cut off. He rode farther and asked a second. 
When he answered him likewise, he ordered his head cut off. Then after a third 20 
leagues he asked a third. He answered, It is farther from here to Istanbul, for every day 
we draw near Kisylbaszy, and farther away from Istanbul. This pleased the Sultan. And 
so with you: Though it still be far, the day of aid draws daily nearer. 

973. A certain king had a son whom he sent to a distant land to learn wisdom. Another 
king fell on that king and having taken several forts from him, drew near the seat of the 
king himself. The father, that king, became very worried and grieved for his city. At this 
the son returned from the road having heard of the terrible anguish of his father. What 

123 *331n 

1239 Yiddish from Hebrew mishnayot (the title of many printed versions of the Mishna); the German 

explanation of the Yiddish word is "New will be mixed-up." 

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does he do? He goes secretly to the villages and reveals to the village elders that he is the 
prince. He asks them, saying, If you want the rule of my father to endure, gather round 
me all of you, for I am knowledgeable in the art of war. We will avenge ourselves upon 
the enemies of my father. They did so. Even though he had nothing to pay them, he 
promised to pay them in dublo and to give them great privileges as well. The enemy who 
was already not far from the capital, seeing the son approach to take him from the rear, 
could not escape and was beaten, and he was completely victorious. 

974. Why could you not take an example from Samuel the prophet? The first time when 
he was summoned by the name Samuel he responded immediately: I am here. Again and 
a third time he was called and always said that word: Here I am. 1240 But when Samuel 
went to his priest Eli, and told him so, and so he taught him to say: Speak, o God, for 
your servant listens. 1241 He also did likewise. Though he was young, still he feared to say: 
I am your servant, because it might have been from the other side; and you gave 
yourselves up as slaves right away, without asking me. 

975. 1 said to you that all the Truebelievers are of the tribe of Benjamin and you 
yourselves see that Saul who came forth from Benjamin only transgressed in one thing, 
and still Samuel told him he had done evil; 1242 and therefore why weren't you careful? 

976. There was a certain kadynia. 1243 She had several slaves among whom was found one 
who was lovely and virtuous and had no equal; she loved and served her lady more than 
any others of her equals. The lady loved her in return more than all the others. Only in the 
eyes of the husband of the kadynia she found no favor; he loved the other servants. So the 
kadynia having taken pity on the lovely girl, said to her, My daughter, if you want to 
listen to my advice, I will give it to you. The girl replied, I have been attentive to my lady 
until now. Am I not to listen to her now? Know this, said the lady, that I wish to give into 
your hand a certain secret thing which has power such that as soon as you leave this town 
you will immediately come to a certain woods. You will see there a lot of buildings, full 
of people. Go in there and search for a girl of the same appearance as you. That is your 
fortune. But she will be asleep. Take the staff I give you in your hand and wake her from 
her sleep with the staff, but hit her powerfully. She will ask you, Why do you beat me? 
Pay no attention and go on beating her, even if she sets to dancing; beat her unceasingly 
until she gives a certain thing to you. Having gotten it, come back home. The girl did so 
according to the orders of the lady and having returned, she brought with her a skein of 
silk that her fortune had given her. Immediately it happened that the Prinz, the son of the 
sultan, walking incognito through the streets spotted a certain beautiful material in a 
shop. He bought it for himself and gave it to tailors to make a garment of it. They went 
off to buy silk for the work but could find nowhere any more of the same color. They 
looked among all the silk dealers, but found nothing. The son of the sultan was informed. 
He ordered that it be announced through the streets by every rag dealer, that he who 
found that color would be paid what he wished at the imperial court. The kadynia heard 

1240 IS 3.4 ff 

1241 1 S 3.9, 10 

1242 463 n, 524, 724 

1243 Turkish, 'lady" 

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the announcement, ordered that rag dealer summoned to her house. The ragman came to 
her; she gave him straightaway the skein of silk. He asked her what it was worth? She 
answered as much as the skein weighs, so much should be paid for it. When the skein 
was brought to that Prinz, all the heavy weights and iron were brought and put on one 
side of the scales but could not outweigh or even move the skein at all. The prince was 
greatly surprised at the occurrence. He asked, From whom has this silk come. They went 
to ask the kadynia. It came from this girl, she replied. The son of the sultan sent for the 
girl to appear. He stood on one side of the scale, and the girl with the silk on the other, 
and they both weighed the same. Love burned in his heart at once. He ran to tell the case 
to his father. The father judged that she was the one whom God himself had chosen for 
him to take as wife. 

977. For three days the Lord rebuked the people who were fasting, saying, Being in the 
estate of the Jews, you obeyed the dead God. There is where mourning belonged. The 
Jews understand that they fast 10 days, day after day after the time of Trumpets to make 
many repairs. 1244 They have the custom of imitating those 4 signs of executions, so that if 
they go through them the judgment might not fall upon them. 1245 They draw themselves 
thereby, to the side of death, and I led you to Esau, but [at his place] all the kings and 
their children are among delights and pay no heed to mourning. I led you to life. Don't 
you know what that First did, 1246 and King David did, that he revealed himself, so that 
Michal saw through the window what David did? 1247 Not even one sign from that do you 
know at all. Likewise it stands, that King David came to a head, which is called Rosch. 
For that it is said, that when he came there, he wanted to carry out foreign worship. It was 
told to him: A king equal to you will do that work, but not you. 1248 Of that too you have 
no information. Attend now, where your deeds led and how filthy they were. Therefore 
you must be exiled from my court; simple people will be able to see and rejoice, and you 
will be sad. For my part, what I can do to give testimony in your behalf I will do. 
Likewise it was said to Abraham: Go, go from his country, 1249 and then to you too it was 
said: That means that you should go forth from those rituals which you have kept in the 
Jewish estate— like fasting, mourning, cursing, pretense, one beating another— for all 
those things are from the side of death. Just the same now you walk as if not living, but it 
is my strong endeavor to lead you to life. 

978. The queen of Sheba is called Sheba because the gold which is in her land is also 
called Sheba. On account of the great love which the Big Brother had for her he gave her 
more than all the sisters. Even though they too are princesses and possess all the good 
things in the world and have a great deal of gold, yet he gave her as a present 10,000 trees 
of the purest gold and 30,000 trees of green gold, which the other sisters do not have. She 
also has 5 palaces. The first is made of rubies, the second of Jafirs, the third of Zanfirs, 

1244 jj^ t£n ( j a y S Q j re p en ( ance between Rosh Hashana and Yom Hakippurim 

1245 jj^ re f erence j s to (hg confession of sins on Yom Hakippurim— the 'al het— for which the four capital 
punishments are the legal penalties. 

1246 1717^ 

1247 - 

2 S 6.16 
1 2 S 15.32 
'Gen 12.1 

1248 2 S 15.32; Sanh 107a 

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the fourth of amber, and the fifth of diamonds. As regards her own palace, it is of gold 
which is called Pos, for it is not free in any other place but only there. 1250 Why does he 
love her more than the others? For that reason: that she possesses greater wisdom than the 
other sisters. But he himself is called Chacham sage. 1251 When all of them come together 
in the senate, all do her honor and all listen to her on account of the great wisdom she 
possesses. He gave her 3 mountains as a gift too, all of diamond stones. When I was 
shown those places in which all the good of the world is hidden, I said to myself, If I 
cannot reach there and unite with them, why would they show me such places, which 
cannot be mine? Surely therefore they are showing them to me so that I may try hard, 
search and find. I considered to myself, I will establish Brothers and Sisters just as it is 
there, so that I may be able to unite with them and supply that which is deficient from 
their wholeness and that they might supply what is deficient in us. It stands clearly, I will 
remember you for the good of your youth, that you followed me in the desert, in an 
unsown land and unplowed. 1252 You continued following me, and I will remember it for 
you; but as for the unsown land to which I wanted to lead you— that signifies, to that 
place mentioned earlier. There it is that they do not sow, because that for which they only 
wish, having thought of it in the evening, the ground puts forth on the next day; as with 
food so with clothing, as was said earlier. And that, that is what your forefathers indicated 
to you, that the earth of Israel, which is that land, gives forth everything. The little night 
and sleep that is there is a deficiency in relation to their worthiness. They also have faith 
in that verse: Behold the day comes, 1253 which signifies that it will be ever day and never 
be night. 

979. There was a certain robber named Groie, he had 30 colleagues. A certain captain, a 
very valiant man, having gathered 200 men fell upon the robber and caught him. One of 
the robber band let the brother of Groye know. He was even faster and braver than his 
brother. Having heard of it, he started drinking terribly to build up his courage and rescue 
his brother from the hand of the enemies. While he got drunk his brother was taken off to 
Bucharest. Seized with drunkenness, that one killed a few merchants. And so you: If you 
had been Brothers, then you ought to have said, Our Brother sits in prison so that we will 
be free. But you did such deeds and hurt people. Now I have to go by myself into the 
woods, through the fields, for if I were always in the house it is possible I would speak 
such a word before you, therefore I am leaving. 

980. That old king incited Adam and Eve and Noah. 1254 He incited you himself and 
appeared to you as if interceding for you and then became your instigator, and he is a 
creation of God, from before the creation of the world, and he gave you those Thoire 
Laws at Mount Sinai. 

1250 p r p S f rom jj a g ig a anc j elsewhere; paz is connected with Torah and its study. 

1251 Like Frank's own title 

1252 Jer 2.2 

1253 Isa 21.12 

1254 Melekh ksil vezaken, "Old foolish king" is one of the attributes of Samael in the Zohar (see 2.238a). See 
also 693, 967. 

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981. Now I must go to Laban, that is that white color and that is the highest white; 1255 and 
when I go to him my God will help me that I may go obliquely and wisely; even if he 
wants to block my way to such a place, still I will go obliquely and wisely and I will get 
there. And who is that man who goes aslant and wisely? Du Jankiew; that is Jacob. 1256 

982. What are those two words: Bygday nachmiides charming clothes? 1257 The First was a 
male and it was said of him that he was of female sex. It was sung before him that before 
him would kneel the kings of the world, 1258 as was said before. But we went to that place, 
which is called her manifestation, to that place to which almost half the world goes, and 
before her bows; there we sought for and found her. She will lead all the worlds and the 
eyes of all will see how that before her all the kingdoms of the earth will kneel. You were 
ready to bring her that saying: Rejoice you greatly daughter of Zion & & 1259 ... and now 
you stand at a distance. Indeed I said to you yet in Iwanie, that the ways of God are just & 
& 1260 ... 

983. A certain man arrived from distant lands and spread it about that he knew how to 
brew good mead. One lord gave him a barrel of honey, that he should pour it into a vat 
and dissolve it with water. He added two barrels of water to it. The lord took a little bit of 
the water in a vessel and tasted that it was still sweet. He ordered more water poured in. 
That lord was old and without understanding and he tasted from his [little] vessel every 
time, and then he ordered more and more water poured in unceasingly until the sweetness 
would be diminished. The lord tasting it all from his vessel, tastes some [then] from the 
big one into which we stirred the water. When he saw, after tasting it, that there was no 
taste left, he said, I don't like it so. Pour the water out of it. So are your teachings, the 
ones you have had till now. They are already worn out and there is no sweetness left 
there. In all things vile deeds are done at first, then beautiful ones thereafter. 

984. On the 1 1th of September [17]84, after the time of the encampment when the Lord 
and Her Highness were with the emperor [Joseph II]: Having returned from there, the 
Lord said, Several times are appointed with you. The Truebelievers had a time too, and 
that fell in [17]41. And concerning them there are different signs, but you did not see 
what would have been fulfilled from them. But I tell you, in all those signs which were 
appointed with you there was an announcement to the whole world: Who are those who 
will come? and who is that who will lead them? and who is he who will take upon 
himself all the bitterness and difficulties? I tell you, all the kings of Israel and Moses and 
Aaron and all the great men and even the Patriarchs, none wanted to take it upon himself. 
Therefore that one said. Let him come but let me not see it. 1261 He did not wish to see it 
on account of the bitterness. You see yourselves it is 29 years already that I have been 
with you, and still no man knows where I go, to where I turn. Therefore God chose me, 

1255 rj^ e worc j pj a y on L a b an ' s name and the word "white" and Laban' s residence as lying in the sitra ahra 
leads Frank to this vision of the highest white to be found in the darkness. 52, 63, 145 nn 

1256 804 n 

1257 245 n 

1258 Ps 72. 11 

1259 Zech 9.9 

1260 Hos 14.10 

1261 541 n 

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for I am a prostak and am not pursuing h